Majjhima Nikāya

The Middle Length Sayings

Translated from the Pali by I.B. Horner, M.A.

Associate of Newham College, Cambridge

First Published in 1954

e-Book Version 2.0 — 2025 Dec 25

Copyright The Pali Text Society

Commercial Rights Reserved

Creative Commons License

Namo tassa Bhagavato arahato Sammā-sambuddhassa

Praise to the Lord, the Perfected One, the Completely Self-awakened One

Credits

Original Texts: Pali Text Society (PTS)

This collection of e-books has been compiled from the ongoing and continuously updated HTML source files found on BuddhaDust.net . Although there may be errors related to the Optical Character Recognition (OCR) that was used to scan the original books, it was felt that this edition of the e-book was good enough for release in its current state. If there are any doubts concerning the changes made by the editors, the original scans can also be found here on the website.

This December 2025 edition includes minor spelling corrections, formatting consistency improvements, and some additional rolled-out sections that were abridged in the previous edition.

I give much appreciation and gratitude to Stephen J. Torrence, who spent many tedious hours writing RegEx macros to transform the Buddhadust.net website into a proper e-book. Stephen also did the covers and many other action items including manually creating the Tables of Contents for the SN and AN. Without his help, this project would probably never have come to fruition or would have been far from the professional “look and feel” I believe we have achieved.

I would also like to thank Brad Garrison, Michael Rickicki, and Peter N for helping with the spell checking process, and especially Lean Lim who checked several batches I sent her. It is also worthe noting that the most recent updates were facilitated by AI tools Google's Gemini and Anthropic's Claude.

May all beings share in the fruits of this great merit!

— Bhante Bhikkhu Subhūti

The original scanned texts (in image format) can be found at: http://buddhadust.net/backmatter/indexes/idx_downloads.htm#pts_pdfs

Issues or mistakes may be reported on https://github.com/bksubhuti/buddhadust/issues

Recent versions can be found at https://github.com/bksubhuti/buddhadust/tree/master/pts-ebooks

Table of Contents

Title

Credits

Table of Contents

1. Discourse on the Synopsis of Fundamentals

Mūla-Pariyā'ya Sutta

2. Discourse on All the Cankers

Sabbāsava Sutta

3. Discourse on Heirs of Dhamma

Dhammadāyāda Sutta

4. Discourse on Fear and Dread

Bhayabhera Sutta

5. Discourse on No Blemishes

Anaṅgaṇa Sutta

6. Discourse on What One May Wish

Ākaṇkheyya Sutta

7. Discourse on the Simile of the Cloth

Vatthūpama Sutta

8. Discourse on Expunging

Sallekha Sutta

9. Discourse on Perfect View

Sammā Diṭṭhi Sutta

10. Discourse on the Applications of Mindfulness

Satipaṭṭhāna Sutta

11. Lesser Discourse on the Lion's Roar

Cūḷa Sīhanāda Sutta

12. Greater Discourse on the Lion's Roar

Mahā Sīhanāda Sutta

13. Greater Discourse on the Stems of Anguish

Mahā Dukkhakkhandha Sutta

14. Lesser Discourse on the Stems of Anguish

Cūḷa Dukkhakkhandha Sutta

15. Discourse on Measuring in Accordance with

Anumāna Sutta

16. Discourse on Mental Barrenness

Cetokhila Sutta

17. Discourse on the Forest Grove

Vana-Pattha Sutta

18. Discourse of the Honey-Ball

Madhu-Piṇḍika Sutta

19. Discourse on the Twofold Thought

Dvedhā-Vitakka Sutta

20. Discourse on the Forms of Thought

Vitakka-Santhāna Sutta

21. Discourse on the Parable of the Saw

Kakacūpama Sutta

22. Discourse on the Parable of the Water-Snake

Alagaddūpama Sutta

23. Discourse on the Anthill

Vammīka Sutta

24. Discourse on the Relays of Chariots

Ratha-Vinīta Sutta

25. Discourse on Crops

Nivāpa Sutta

26. Discourse on the Ariyan Quest

Ariya Pariyesana Sutta

27. Lesser Discourse on the Simile of the Elephant's Footprint

Cūḷa Hatthi-Padopama Sutta

28. Greater Discourse on the Simile of the Elephant's Footprint

Mahā Hatthi-Padopama Sutta

29. Greater Discourse on the Simile of the Pith

Mahā Sāropama Sutta

30. Lesser Discourse on the Simile of the Pith

Cūḷa Sāropama Sutta

31. Lesser Discourse in Gosiṅga

Cūḷa Gosiṅga Sutta

32. Greater Discourse in Gosiṅga

Mahā Gosiṅga Sutta

33. Greater Discourse on the Cowherd

Mahā Gopālaka Sutta

34. Lesser Discourse on the Cowherd

Cūḷa Gopālaka Sutta

35. Lesser Discourse to Saccaka

Cūḷa Saccaka Sutta

36. Greater Discourse to Saccaka

Mahā Saccaka Sutta

37. Lesser Discourse on the Destruction of Craving

Cūḷa-Taṇhā-Saṇkhaya Sutta

38. Greater Discourse on the Destruction of Craving

Mahā Taṇhā Saṅkhaya Sutta

39. Greater Discourse at Assapura

Mahā Assapura Sutta

40. Lesser Discourse at Assapura

Cūḷa Assapura Sutta

41. Discourse to the People of Sālā

Sāleyyaka Sutta

42. Discourse to the People of Verañjā

Verañjaka Sutta

43. Greater Discourse of the Miscellany

Mahā Vedalla Sutta

44. Lesser Discourse of the Miscellany

Cūḷa Vedalla Sutta

45. Lesser Discourse on the (Ways of) Undertaking Dhamma

Cūḷa Dhamma-Samādāna Sutta

46. Greater Discourse on the (Ways of) Undertaking Dhamma

Mahā Dhamma-Samādāna Sutta

47. Discourse on Inquiring

Vīmaṁsaka Sutta

48. Discourse at Kosambī

Kosambīya Sutta

49. Discourse on a Challenge to a Brahmā

Brahmā-Nimantaṇika Sutta

50. Discourse on a Rebuke to Māra

Māra Tajjaniya Sutta

51. Discourse to Kandaraka

Kandaraka Sutta

52. Discourse to a Citizen of Aṭṭhaka

Aṭṭhaka-Nāgara Sutta

53. Discourse for Learners

Sekha Sutta

54. Discourse to Potaliya

Potaliya Sutta

55. Discourse to Jīvaka

Jīvaka Sutta

56. Discourse with Upāli

Upāli Sutta

57. Discourse on the Canine Ascetic

Kukkura-Vatika Sutta

58. Discourse to Abhaya

Abhaya-Rāja-Kumāra Sutta

59. Discourse on Much to Be Experienced

Bahu-Vedanīya Sutta

60. Discourse on the Sure

Apaṇṇaka Sutta

61. Discourse on an Exhortation to Rāhula at Ambalaṭṭhika

Ambalaṭṭhikā-Rāhul'ovāda Sutta

62. Greater Discourse on an Exhortation to Rāhula

Mahā-Rāhul'ovāda Sutta

63. Lesser Discourse to Māluṅkya (Putta)

Cūḷa Māluṅkya Sutta

64. Greater Discourse to Māluṅkya (Putta)

Mahā Māluṅkya Sutta

65. Discourse to Bhaddāli

Bhaddāli Sutta

66. Discourse on the Simile of the Quail

Laṭukikopama Sutta

67. Discourse at Cātumā

Cātuma Sutta

68. Discourse at Naḷakapāna

Naḷakapāna Sutta

69. Discourse on Gulissāni

Gulissāni Sutta

70. Discourse at Kīṭāgiri

Kīṭāgiri Sutta

71. Discourse to Vacchagotta on the Threefold Knowledge

Tevijja-Vacchagotta Sutta

72. Discourse to Vacchagotta on Fire

Aggi-Vacchagotta Sutta

73. Greater Discourse to Vacchagotta

Mahā-Vacchagotta Sutta

74. Discourse To Dīghanakha

Dīghanakha Sutta

74. Discourse to Māgandiya

Māgandiya Sutta

76. Discourse to Sandaka

Sandaka Sutta

77. Greater Discourse to Sakuludāyin

Mahā Sakuludāyi Sutta

78. Discourse to Samaṇamaṇḍikā's Son

Samaṇamaṇḍikā Sutta

79. Lesser Discourse to Sakuludāyin

Cūḷa Sakuludāyi Sutta

80. Discourse to Vekhanassa

Vekhanassa Sutta

81. Discourse on Ghaṭīkāra

Ghaṭīkāra Sutta

82. Discourse with Raṭṭhapāla

Raṭṭhapāla Sutta

83. Discourse on Makhādeva

Makhādeva Sutta

84. Discourse at Madhura

Madhurā Sutta

85. Discourse to Prince Bodhi

Bodhi-Rāja-Kumāra Sutta

86. Discourse with Aṅgulimāla

Aṅgulimāla Sutta

87. Discourse on "Born of Affection"

Piya-Jātika Sutta

88. Discourse on the Foreign Cloth

Bāhitika Sutta

89. Discourse on Testimonies to Dhamma

Dhamma-Cetiya Sutta

90. Discourse at Kaṇṇakatthala

Kaṇṇakatthala Sutta

91. Discourse with Brahmāyu

Brahmāyu Sutta

92. Discourse with Sela

Sela Sutta

93. Discourse with Assalāyana

Assalāyana Sutta

94. Discourse with Ghoṭamukha

Ghoṭamukha Sutta

95. Discourse with Caṅkī

Caṅkī Sutta

96. Discourse with Esukārī

Phasukārī or Esukārī Sutta

97. Discourse with Dhānanjāni

Dhānanjāni Sutta

98. Discourse to Vāseṭṭha

Vāseṭṭha Sutta

99. Discourse with Subha

Subha Sutta

100. Discourse with Saṅgārava

Saṅgārava Sutta

101. Discourse at Devadaha

Devadaha Sutta

102. Discourse on the Threefold Five

Pañca-t-taya Sutta

103. Discourse on "What Then?"

Kinti Sutta

104. Discourse at Sāmagāma

Sāmagāma Sutta

105. Discourse to Sunakkhatta

Sunakkhatta Sutta

106. Discourse on Beneficial Imperturbability

Āṇañjasappāya Sutta

107. The Discourse to Ganaka-Moggallāna

Ganaka-Moggallāna Sutta

108. The Discourse to Ganaka-Moggallāna

Ganaka-Moggallāna Sutta

109. Greater Discourse (at the Time) of a Full Moon

Mahā Puṇṇama Sutta

110. Lesser Discourse (at the Time) of a Full Moon

Cūḷa Puṇṇama Sutta

111. Discourse on the Uninterrupted

Anupada Sutta

112. Discourse on the Sixfold Cleansing

Chabbisodhana Sutta

113. Discourse on the Good Man

Sappurisa Sutta

114. Discourse on What is to Be Followed and What is Not to Be Followed

Sevitabba-Asevitabba Sutta

115. Discourse on the Manifold Elements

Bahu-Dhātuka Sutta

116. Discourse at Isigili

Isigili Sutta

117. Discourse Pertaining to the Great Forty

Mahā Cattārīsaka Sutta

118. Discourse on Mindfulness when Breathing In and Out

Ānāpāna-Sati Sutta

119. Discourse on Mindfulness of Body

Kāyagatā-Sati Sutta

120. Discourse on Uprising by Means of Aspiration

Saṅkhār'uppatti Sutta

121. The Lesser Discourse on Emptiness

Cūḷa Suññata Sutta

122. The Greater Discourse on Emptiness

Mahā Suññata Sutta

123. Discourse on Wonderful and Marvellous Qualities

Acchariya-Bhuta-Dhamma Sutta

124. Discourse by Bakkula

Bakkula Sutta

125. The Discourse on the "Tamed Stage"

Dantabhūmi Sutta

126. Discourse to Bhūmija

Bhūmija Sutta

127. Discourse with Anuruddha

Anuruddha Sutta

128. The Discourse on Defilements

Upakkilesa Sutta

129. Discourse on Fools and the Wise

Bālapaṇḍita Sutta

130. Discourse on the Deva-Messengers

Devadūta Sutta

131. Discourse on the Auspicious

Bhadd'Eka-Ratta Sutta

132. Ānanda's Discourse on the Auspicious

Ānanda-Bhadd'Eka-Ratta Sutta

133. Mahā Kaccāna's Discourse on the Auspicious

Mahā Kaccāna-Bhadd'Eka-Ratta Sutta

134. Lomasakaṅgiya's Discourse on the Auspicious

Lomasakaṅgiya-Bhadd'Eka-Ratta Sutta

135. Discourse on the Lesser Analysis of Deeds

Cūḷa Kamma-Vibhaṅga Sutta

136. Discourse on the Greater Analysis of Deeds

Mahā Kamma-Vibhaṅga Sutta

137. Discourse on the Analysis of the Sixfold (Sense-) Field

Saḷāyatana-Vibhaṅga Sutta

138. Discourse on an Exposition and Analysis

Uddesa Vibhaṅga Sutta

139. Discourse on the Analysis of the Undefiled

The Arana-vibhaṅga Sutta

140. Discourse on the Analysis of the Elements

Dhātu-Vibhaṅga Sutta

141. Discourse on the Analysis of the Truths

Sacca-Vibhaṅga Sutta

142. Discourse on the Analysis of Offerings

Dakkhiṇa-Vibhaṅga Sutta

143. Discourse on an Exhortation to Anāthapiṇḍika

Anāthapiṇḍik'ovāda Sutta

144. Discourse on an Exhortation to Channa

Chann'ovāda Sutta

145. Discourse on an Exhortation to Puṇṇa

Puṇṇ'ovāda Sutta

146. Discourse on an Exhortation from Nandaka

Nandak'ovāda Sutta

147. Discourse on an Exhortation to Rāhula

Cūḷa Rāhul'ovāda Sutta

148. Discourse on the Six Sixes

Cha-Chakka Sutta

149. Discourse Pertaining to the Great Sixfold (Sense-) Field

Mahā Saḷāyatanika Sutta

150. Discourse to the People of Nagaravinda

Nagara-Vindeyya Sutta

151. Discourse on Complete Purity for Alms-Gathering

Piṇḍapāta-Pārisuddhi Sutta

152. Discourse on the Development of the Sense Organs

Indriya-Bhāvanā Sutta

Majjhima Nikāya

1. Mūla-Paṇṇāsa

1. Mūla-Pariyāya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

1. The Division of the Synopsis of Fundamentals

1. Discourse on the Synopsis of Fundamentals

Mūla-Pariyā'ya Suttaṃ[1]

Praise to the Lord, the Perfected One, the Completely Self-awakened One

[3]

THUS have I heard:

At one time the Lord[2] was staying near Ukkatthā

in the Subhaga Grove[3]

close to[4] the great sāl-tree.

While he was there the Lord addressed the monks,[5] saying:

"Monks."

"Revered One,"[6] these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach you, monks,

the synopsis of the fundamentals of all things.[7]

Listen,

attend carefully,

and I will speak."

"Yes, Lord," these monks answered the Lord in assent.

§

The Lord spoke thus:

"This is a case, monks,

where an uninstructed[8] average person,

taking no count of the pure ones,[9]

unskilled in theDhammaof the [4] pure ones,[10]

untrained[11] in theDhammaof the pure ones,

taking no count of the true men,[12]

unskilled in theDhammaof the true men,

untrained in theDhammaof the true men,

recognises extension[13] as extension;

[14] having recognised extension as extension,

he thinks of extension,

he thinks (of self) in (regard to) extension,

he thinks (of self as) extension,

he thinks, 'Extension is mine.'[15]

He rejoices in extension.[16]

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises liquid[17] as liquid;

having recognised liquid as liquid,

he thinks of liquid,

he thinks (of self) in (regard to) liquid,

he thinks (of self as) liquid,

he thinks, 'Liquid is mine.'

He rejoices in liquid.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises heat[18] as heat;

having recognised heat as heat,

he thinks of heat,

he thinks (of self) in (regard to) heat,

he thinks (of self as) heat,

he thinks, 'Heat is mine.'

He rejoices in heat.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises motion[19] as motion;

having recognised motion as [5] motion,

he thinks of motion,

he thinks (of self) in (regard to) motion,

he thinks (of self as) motion,

he thinks, 'Motion is mine.'

He rejoices in motion.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises [2] beings[20] as beings;

having recognised beings as beings,

he thinks of beings,

he thinks (of self) in (regard to) beings,

he thinks (of self as) beings,ed1

he thinks, 'Beings are mine.'

He rejoices in beings.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises devas[21] as devas;

having recognised devas as devas,

he thinks of devas,

he thinks (of self) in (regard to) devas,

he thinks (of self as) devas,

he thinks, 'Devas are mine.'

He rejoices in devas.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognizes Pajāpati[22] as Pajāpati;

having recognised Pajāpati as Pajāpati,

he thinks of Pajāpati,

he thinks (of self) in (regard to) Pajāpati,

he thinks (of self as) Pajāpati,

he thinks, 'Pajāpati is mine.'

He rejoices in Pajāpati.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises Brahmā[23] as Brahmā;

having recognised Brahmā as Brahmā,

he thinks of Brahmā,

he thinks (of self) in (regard to) Brahmā,

he thinks (of self as) Brahmā,

he thinks, 'Brahmā is mine.'

He rejoices in Brahmā.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the Radiant ones

as the Radiant ones;

having recognised the Radiant ones as the Radiant ones,

he thinks of the Radiant ones,

he thinks (of self) in (regard to) the Radiant ones,

he thinks (of self as) the Radiant ones,

he thinks, 'The Radiant ones are mine.'

He rejoices in the Radiant ones.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the Lustrous ones as the Lustrous ones;

having recognised the Lustrous ones as the Lustrous ones,

he thinks of the Lustrous ones,

he thinks (of self) in (regard to) the Lustrous ones,

he thinks (of self as) the Lustrous ones,

he thinks, 'The Lustrous ones are mine.'

He rejoices in the Lustrous ones.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the Vehapphalā[24] devas as the Vehapphalā devas;

having recognised the Vehapphalā devas as the Vehapphalā devas,

he thinks of the Vehapphalā devas,

he thinks (of self) in (regard to) the Vehapphalā devas,

he thinks (of self as) the Vehapphalā devas,

he thinks, 'The Vehapphalā devas are mine.'

He rejoices in the Vehapphalā devas.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the Overlord[25] as the Overlord;

having recognised the Overlord as the Overlord,

he thinks of the Overlord,

he thinks (of self) in (regard to) the Overlord,

he thinks (of self as) the Overlord,

he thinks, 'The Overlord is mine.'

He rejoices in the Overlord.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the plane of infinite ether[26] as the plane of infinite ether;

having recognised the plane of infinite ether as the plane of infinite ether,

he thinks of the plane of infinite ether,

he thinks (of self) in (regard to) the plane of infinite ether,

he thinks (of self as) the plane of infinite ether,

he thinks, 'The plane of infinite ether is mine.'

He rejoices in the plane of infinite ether.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the plane of infinite consciousness as the plane of infinite consciousness;

having recognised the plane of infinite consciousness as the plane of infinite consciousness,

he thinks of the plane of infinite consciousness,

he thinks (of self) in (regard to) the plane of infinite consciousness,

he thinks (of self as) the plane of infinite consciousness,

he thinks, 'The plane of infinite consciousness is mine.'

He rejoices in the plane of infinite consciousness.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

[3] He recognises the plane of no-thing as the plane of no-thing;

having recognised the plane of no-thing as the plane of no-thing,

he thinks of the plane of no-thing,

he thinks (of self) in (regard to) the plane of no-thing,

he thinks (of self as) the plane of no-thing,

he thinks, 'The plane of no-thing is mine.'

He rejoices in the plane of no-thing.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception;

having recognised the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception,

he thinks of the plane of neither-perception-nor-non-perception,

he thinks (of self) in (regard to) the plane of neither-perception-nor-non-perception,

he thinks (of self as) the plane of neither-perception-nor-non-perception,

he thinks, 'The plane of neither-perception-nor-non-perception is mine.'

He rejoices in the plane of neither-perception-nor-non-perception.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the seen[27] as the seen;

having recognised the seen as the seen,

he thinks of the seen,

he thinks (of self) in (regard to) the seen,

he thinks (of self as) the seen,

he thinks, 'The seen is mine.'

He rejoices in the seen.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the heard as the heard;

having recognised the heard as the heard,

he thinks of the heard,

he thinks (of self) in (regard to) the heard,

he thinks (of self as) the heard,

he thinks, 'The heard is mine.'

He rejoices in the heard.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the sensed as the sensed;

having recognised the sensed as the sensed,

he thinks of the sensed,

he thinks (of self) in (regard to) the sensed,

he thinks (of self as) the sensed,

he thinks, 'The sensed is mine.'

He rejoices in the sensed.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises the cognised as the cognised;

having recognised the cognised as the cognised,

he thinks of the cognised,

he thinks (of self) in (regard to) the cognised,

he thinks (of self as) the cognised,

he thinks, 'The cognised is mine.'

He rejoices in the cognised.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises unity as unity[28];

having recognised unity as unity,

he thinks of unity,

he thinks (of self) in (regard to) unity,

he thinks (of self as) unity,

he thinks, 'Unity is mine.'

He rejoices in unity.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises diversity as diversity;

having recognised diversity as diversity,

he thinks of diversity,

he thinks (of self) in (regard to) diversity,

he thinks (of self as) diversity,

he thinks, 'Diversity is mine.'

He rejoices in diversity.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

He recognises universality[29] as universality;

having recognised universality as universality,

he thinks of universality,

he thinks (of self) in (regard to) universality,

he thinks (of self as) universality,

he thinks, 'Universality is mine.'

He rejoices in universality.

What is the reason for this?

I say that it is not thoroughly understood by him.

■

[4] he recognises Nibbāna[30] as Nibbāna;

having recognised Nibbāna as Nibbāna,

he thinks of Nibbāna,[31]

he thinks (of the self) in (regard to) Nibbāna,

he thinks (of self as) Nibbāna,

he thinks, 'Nibbāna is mine.'

He rejoices in Nibbāna.

[6] What is the reason for this?

I say that it is not thoroughly understood by him.

§

Monks, whatever monk is a learner,[32]

not attained to perfection,[33]

but who lives striving for the incomparable security from bondage,

he intuitively knows extension as extension;[34]

from intuitively knowing extension as extension,

let him not think of extension,

let him not think (of self) in (regard to) extension,

let him not think (of self) as extension,

let him not think, 'Extension is mine.'

Let him not rejoice in extension.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows liquid as liquid;

from intuitively knowing liquid as liquid,

let him not think of liquid,

let him not think (of self) in (regard to) liquid,

let him not think (of self as) liquid,

let him not think, 'Liquid is mine.'

Let him not rejoice in liquid.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows heat as heat;

from intuitively knowing heat as heat,

let him not think of heat,

let him not think (of self) in (regard to) heat,

let him not think (of self as) heat,

let him not think, 'Heat is mine.'

Let him not rejoice in heat.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows motion as motion;

from intuitively knowing motion as motion,

let him not think of motion,

let him not think (of self) in (regard to) motion,

let him not think (of self as) motion,

let him not think, 'Motion is mine.'

Let him not rejoice in motion.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows beings as beings;

from intuitively knowing beings as beings,

let him not think of beings,

let him not think (of self) in (regard to) beings,

let him not think (of self as) beings,

let him not think, 'Beings are mine.'

Let him not rejoice in beings.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows devas as devas;

from intuitively knowing devas as devas,

let him not think of devas,

let him not think (of self) in (regard to) devas,

let him not think (of self as) devas,

let him not think, 'Devas are mine.'

Let him not rejoice in devas.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He recognizes Pajāpati as Pajāpati;

from intuitively knowing Pajāpati as Pajāpati,

let him not think of Pajāpati,

let him not think (of self) in (regard to) Pajāpati,

let him not think (of self as) Pajāpati,

let him not think, 'Pajāpati is mine.'

Let him not rejoice in Pajāpati.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows Brahmā as Brahmā;

from intuitively knowing Brahmā as Brahmā,

let him not think of Brahmā,

let him not think (of self) in (regard to) Brahmā,

let him not think (of self as) Brahmā,

let him not think, 'Brahmā is mine.'

Let him not rejoice in Brahmā.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the Radiant ones

as the Radiant ones;

from intuitively knowing the Radiant ones as the Radiant ones,

let him not think of the Radiant ones,

let him not think (of self) in (regard to) the Radiant ones,

let him not think (of self as) the Radiant ones,

let him not think, 'The Radiant ones are mine.'

Let him not rejoice in the Radiant ones.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the Lustrous ones as the Lustrous ones;

from intuitively knowing the Lustrous ones as the Lustrous ones,

let him not think of the Lustrous ones,

let him not think (of self) in (regard to) the Lustrous ones,

let him not think (of self as) the Lustrous ones,

let him not think, 'The Lustrous ones are mine.'

Let him not rejoice in the Lustrous ones.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the Vehapphalā devas as the Vehapphalā devas;

from intuitively knowing the Vehapphalā devas as the Vehapphalā devas,

let him not think of the Vehapphalā devas,

let him not think (of self) in (regard to) the Vehapphalā devas,

let him not think (of self as) the Vehapphalā devas,

let him not think, 'The Vehapphalā devas are mine.'

Let him not rejoice in the Vehapphalā devas.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the Overlord as the Overlord;

from intuitively knowing the Overlord as the Overlord,

let him not think of the Overlord,

let him not think (of self) in (regard to) the Overlord,

let him not think (of self as) the Overlord,

let him not think, 'The Overlord is mine.'

Let him not rejoice in the Overlord.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the plane of infinite ether as the plane of infinite ether;

from intuitively knowing the plane of infinite ether as the plane of infinite ether,

let him not think of the plane of infinite ether,

let him not think (of self) in (regard to) the plane of infinite ether,

let him not think (of self as) the plane of infinite ether,

let him not think, 'The plane of infinite ether is mine.'

Let him not rejoice in the plane of infinite ether.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the plane of infinite consciousness as the plane of infinite consciousness;

from intuitively knowing the plane of infinite consciousness as the plane of infinite consciousness,

let him not think of the plane of infinite consciousness,

let him not think (of self) in (regard to) the plane of infinite consciousness,

let him not think (of self as) the plane of infinite consciousness,

let him not think, 'The plane of infinite consciousness is mine.'

Let him not rejoice in the plane of infinite consciousness.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the plane of no-thing as the plane of no-thing;

from intuitively knowing the plane of no-thing as the plane of no-thing,

let him not think of the plane of no-thing,

let him not think (of self) in (regard to) the plane of no-thing,

let him not think (of self as) the plane of no-thing,

let him not think, 'The plane of no-thing is mine.'

Let him not rejoice in the plane of no-thing.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception;

from intuitively knowing the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception,

let him not think of the plane of neither-perception-nor-non-perception,

let him not think (of self) in (regard to) the plane of neither-perception-nor-non-perception,

let him not think (of self as) the plane of neither-perception-nor-non-perception,

let him not think, 'The plane of neither-perception-nor-non-perception is mine.'

Let him not rejoice in the plane of neither-perception-nor-non-perception.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the seen as the seen;

from intuitively knowing the seen as the seen,

let him not think of the seen,

let him not think (of self) in (regard to) the seen,

let him not think (of self as) the seen,

let him not think, 'The seen is mine.'

Let him not rejoice in the seen.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the heard as the heard;

from intuitively knowing the heard as the heard,

let him not think of the heard,

let him not think (of self) in (regard to) the heard,

let him not think (of self as) the heard,

let him not think, 'The heard is mine.'

Let him not rejoice in the heard.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the sensed as the sensed;

from intuitively knowing the sensed as the sensed,

let him not think of the sensed,

let him not think (of self) in (regard to) the sensed,

let him not think (of self as) the sensed,

let him not think, 'The sensed is mine.'

Let him not rejoice in the sensed.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows the cognised as the cognised;

from intuitively knowing the cognised as the cognised,

let him not think of the cognised,

let him not think (of self) in (regard to) the cognised,

let him not think (of self as) the cognised,

let him not think, 'The cognised is mine.'

Let him not rejoice in the cognised.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows unity as unity;

from intuitively knowing unity as unity,

let him not think of unity,

let him not think (of self) in (regard to) unity,

let him not think (of self as) unity,

let him not think, 'Unity is mine.'

Let him not rejoice in unity.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows diversity as diversity;

from intuitively knowing diversity as diversity,

let him not think of diversity,

let him not think (of self) in (regard to) diversity,

let him not think (of self as) diversity,

let him not think, 'Diversity is mine.'

Let him not rejoice in diversity.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows universality as universality;

from intuitively knowing universality as universality,

let him not think of universality,

let him not think (of self) in (regard to) universality,

let him not think (of self as) universality,

let him not think, 'Universality is mine.'

Let him not rejoice in universality.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

■

He intuitively knows Nibbāna as Nibbāna;

from intuitively knowing Nibbāna as Nibbāna,

let him not think of Nibbāna,

let him not think (of the self) in (regard to) Nibbāna,

let him not think (of self as) Nibbāna,

let him not think, 'Nibbāna is mine.'

Let him not rejoice in Nibbāna.

What is the reason for this?

I say it is because it may be thoroughly understood by him.

§

Monks, whatever monk is one perfected,[35]

canker-waned,

who has lived the life,[36]

done what was to be done,

laid down the burden,[37]

attained his own goal,

whose fetters of becoming[38] are utterly worn away,

who is freed[39] by perfect profound knowledge.

He too intuitively knows extension as extension;

from intuitively knowing extension as extension,

he does not think of extension,

he does not think (of self) in (regard to) extension,

he does not think (of self) as extension,

he does not think, 'Extension is mine.'

He does not rejoice in extension.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows liquid as liquid;

from intuitively knowing liquid as liquid,

he does not think of liquid,

he does not think (of self) in (regard to) liquid,

he does not think (of self as) liquid,

he does not think, 'Liquid is mine.'

He does not rejoice in liquid.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows heat as heat;

from intuitively knowing heat as heat,

he does not think of heat,

he does not think (of self) in (regard to) heat,

he does not think (of self as) heat,

he does not think, 'Heat is mine.'

He does not rejoice in heat.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows motion as motion;

from intuitively knowing motion as motion,

he does not think of motion,

he does not think (of self) in (regard to) motion,

he does not think (of self as) motion,

he does not think, 'Motion is mine.'

He does not rejoice in motion.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows beings as beings;

from intuitively knowing beings as beings,

he does not think of beings,

he does not think (of self) in (regard to) beings,

he does not think (of self as) beings,

he does not think, 'Beings are mine.'

He does not rejoice in beings.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows devas as devas;

from intuitively knowing devas as devas,

he does not think of devas,

he does not think (of self) in (regard to) devas,

he does not think (of self as) devas,

he does not think, 'Devas are mine.'

He does not rejoice in devas.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He recognizes Pajāpati as Pajāpati;

from intuitively knowing Pajāpati as Pajāpati,

he does not think of Pajāpati,

he does not think (of self) in (regard to) Pajāpati,

he does not think (of self as) Pajāpati,

he does not think, 'Pajāpati is mine.'

He does not rejoice in Pajāpati.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows Brahmā as Brahmā;

from intuitively knowing Brahmā as Brahmā,

he does not think of Brahmā,

he does not think (of self) in (regard to) Brahmā,

he does not think (of self as) Brahmā,

he does not think, 'Brahmā is mine.'

He does not rejoice in Brahmā.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the Radiant ones

as the Radiant ones;

from intuitively knowing the Radiant ones as the Radiant ones,

he does not think of the Radiant ones,

he does not think (of self) in (regard to) the Radiant ones,

he does not think (of self as) the Radiant ones,

he does not think, 'The Radiant ones are mine.'

He does not rejoice in the Radiant ones.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the Lustrous ones as the Lustrous ones;

from intuitively knowing the Lustrous ones as the Lustrous ones,

he does not think of the Lustrous ones,

he does not think (of self) in (regard to) the Lustrous ones,

he does not think (of self as) the Lustrous ones,

he does not think, 'The Lustrous ones are mine.'

He does not rejoice in the Lustrous ones.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the Vehapphalā devas as the Vehapphalā devas;

from intuitively knowing the Vehapphalā devas as the Vehapphalā devas,

he does not think of the Vehapphalā devas,

he does not think (of self) in (regard to) the Vehapphalā devas,

he does not think (of self as) the Vehapphalā devas,

he does not think, 'The Vehapphalā devas are mine.'

He does not rejoice in the Vehapphalā devas.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the Overlord as the Overlord;

from intuitively knowing the Overlord as the Overlord,

he does not think of the Overlord,

he does not think (of self) in (regard to) the Overlord,

he does not think (of self as) the Overlord,

he does not think, 'The Overlord is mine.'

He does not rejoice in the Overlord.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the plane of infinite ether as the plane of infinite ether;

from intuitively knowing the plane of infinite ether as the plane of infinite ether,

he does not think of the plane of infinite ether,

he does not think (of self) in (regard to) the plane of infinite ether,

he does not think (of self as) the plane of infinite ether,

he does not think, 'The plane of infinite ether is mine.'

He does not rejoice in the plane of infinite ether.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the plane of infinite consciousness as the plane of infinite consciousness;

from intuitively knowing the plane of infinite consciousness as the plane of infinite consciousness,

he does not think of the plane of infinite consciousness,

he does not think (of self) in (regard to) the plane of infinite consciousness,

he does not think (of self as) the plane of infinite consciousness,

he does not think, 'The plane of infinite consciousness is mine.'

He does not rejoice in the plane of infinite consciousness.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the plane of no-thing as the plane of no-thing;

from intuitively knowing the plane of no-thing as the plane of no-thing,

he does not think of the plane of no-thing,

he does not think (of self) in (regard to) the plane of no-thing,

he does not think (of self as) the plane of no-thing,

he does not think, 'The plane of no-thing is mine.'

He does not rejoice in the plane of no-thing.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception;

from intuitively knowing the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception,

he does not think of the plane of neither-perception-nor-non-perception,

he does not think (of self) in (regard to) the plane of neither-perception-nor-non-perception,

he does not think (of self as) the plane of neither-perception-nor-non-perception,

he does not think, 'The plane of neither-perception-nor-non-perception is mine.'

He does not rejoice in the plane of neither-perception-nor-non-perception.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the seen as the seen;

from intuitively knowing the seen as the seen,

he does not think of the seen,

he does not think (of self) in (regard to) the seen,

he does not think (of self as) the seen,

he does not think, 'The seen is mine.'

He does not rejoice in the seen.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the heard as the heard;

from intuitively knowing the heard as the heard,

he does not think of the heard,

he does not think (of self) in (regard to) the heard,

he does not think (of self as) the heard,

he does not think, 'The heard is mine.'

He does not rejoice in the heard.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the sensed as the sensed;

from intuitively knowing the sensed as the sensed,

he does not think of the sensed,

he does not think (of self) in (regard to) the sensed,

he does not think (of self as) the sensed,

he does not think, 'The sensed is mine.'

He does not rejoice in the sensed.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows the cognised as the cognised;

from intuitively knowing the cognised as the cognised,

he does not think of the cognised,

he does not think (of self) in (regard to) the cognised,

he does not think (of self as) the cognised,

he does not think, 'The cognised is mine.'

He does not rejoice in the cognised.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows unity as unity;

from intuitively knowing unity as unity,

he does not think of unity,

he does not think (of self) in (regard to) unity,

he does not think (of self as) unity,

he does not think, 'Unity is mine.'

He does not rejoice in unity.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows diversity as diversity;

from intuitively knowing diversity as diversity,

he does not think of diversity,

he does not think (of self) in (regard to) diversity,

he does not think (of self as) diversity,

he does not think, 'Diversity is mine.'

He does not rejoice in diversity.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows universality as universality;

from intuitively knowing universality as universality,

he does not think of universality,

he does not think (of self) in (regard to) universality,

he does not think (of self as) universality,

he does not think, 'Universality is mine.'

He does not rejoice in universality.

What is the reason for this?

I say it is because it is thoroughly understood by him.

■

He intuitively knows Nibbāna as Nibbāna;

from intuitively knowing Nibbāna as Nibbāna,

he does not think of Nibbāna,

he does not think (of the self) in (regard to) Nibbāna,

he does not think (of self as) Nibbāna,

he does not think, 'Nibbāna is mine.'

He does not rejoice in Nibbāna.

What is the reason for this?

I say it is because it is thoroughly understood by him.

§

Monks, whatever monk is one perfected,

canker-waned,

who has [7] lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

whose fetters of becoming are utterly worn away,

who is freed by perfect profound knowledge.

He too [5] intuitively knows extension as extension

from intuitively knowing extension as extension,

he does not think of extension,

he does not think (of self) in (regard to) extension,

he does not think (of self) as extension,

he does not think, 'Extension is mine.'

He does not rejoice in extension.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows liquid as liquid;

from intuitively knowing liquid as liquid,

he does not think of liquid,

he does not think (of self) in (regard to) liquid,

he does not think (of self as) liquid,

he does not think, 'Liquid is mine.'

He does not rejoice in liquid.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows heat as heat;

from intuitively knowing heat as heat,

he does not think of heat,

he does not think (of self) in (regard to) heat,

he does not think (of self as) heat,

he does not think, 'Heat is mine.'

He does not rejoice in heat.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows motion as motion;

from intuitively knowing motion as motion,

he does not think of motion,

he does not think (of self) in (regard to) motion,

he does not think (of self as) motion,

he does not think, 'Motion is mine.'

He does not rejoice in motion.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows beings as beings;

from intuitively knowing beings as beings,

he does not think of beings,

he does not think (of self) in (regard to) beings,

he does not think (of self as) beings,

he does not think, 'Beings are mine.'

He does not rejoice in beings.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows devas as devas;

from intuitively knowing devas as devas,

he does not think of devas,

he does not think (of self) in (regard to) devas,

he does not think (of self as) devas,

he does not think, 'Devas are mine.'

He does not rejoice in devas.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He recognizes Pajāpati as Pajāpati;

from intuitively knowing Pajāpati as Pajāpati,

he does not think of Pajāpati,

he does not think (of self) in (regard to) Pajāpati,

he does not think (of self as) Pajāpati,

he does not think, 'Pajāpati is mine.'

He does not rejoice in Pajāpati.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows Brahmā as Brahmā;

from intuitively knowing Brahmā as Brahmā,

he does not think of Brahmā,

he does not think (of self) in (regard to) Brahmā,

he does not think (of self as) Brahmā,

he does not think, 'Brahmā is mine.'

He does not rejoice in Brahmā.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the Radiant ones

as the Radiant ones;

from intuitively knowing the Radiant ones as the Radiant ones,

he does not think of the Radiant ones,

he does not think (of self) in (regard to) the Radiant ones,

he does not think (of self as) the Radiant ones,

he does not think, 'The Radiant ones are mine.'

He does not rejoice in the Radiant ones.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the Lustrous ones as the Lustrous ones;

from intuitively knowing the Lustrous ones as the Lustrous ones,

he does not think of the Lustrous ones,

he does not think (of self) in (regard to) the Lustrous ones,

he does not think (of self as) the Lustrous ones,

he does not think, 'The Lustrous ones are mine.'

He does not rejoice in the Lustrous ones.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the Vehapphalā devas as the Vehapphalā devas;

from intuitively knowing the Vehapphalā devas as the Vehapphalā devas,

he does not think of the Vehapphalā devas,

he does not think (of self) in (regard to) the Vehapphalā devas,

he does not think (of self as) the Vehapphalā devas,

he does not think, 'The Vehapphalā devas are mine.'

He does not rejoice in the Vehapphalā devas.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the Overlord as the Overlord;

from intuitively knowing the Overlord as the Overlord,

he does not think of the Overlord,

he does not think (of self) in (regard to) the Overlord,

he does not think (of self as) the Overlord,

he does not think, 'The Overlord is mine.'

He does not rejoice in the Overlord.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the plane of infinite ether as the plane of infinite ether;

from intuitively knowing the plane of infinite ether as the plane of infinite ether,

he does not think of the plane of infinite ether,

he does not think (of self) in (regard to) the plane of infinite ether,

he does not think (of self as) the plane of infinite ether,

he does not think, 'The plane of infinite ether is mine.'

He does not rejoice in the plane of infinite ether.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the plane of infinite consciousness as the plane of infinite consciousness;

from intuitively knowing the plane of infinite consciousness as the plane of infinite consciousness,

he does not think of the plane of infinite consciousness,

he does not think (of self) in (regard to) the plane of infinite consciousness,

he does not think (of self as) the plane of infinite consciousness,

he does not think, 'The plane of infinite consciousness is mine.'

He does not rejoice in the plane of infinite consciousness.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the plane of no-thing as the plane of no-thing;

from intuitively knowing the plane of no-thing as the plane of no-thing,

he does not think of the plane of no-thing,

he does not think (of self) in (regard to) the plane of no-thing,

he does not think (of self as) the plane of no-thing,

he does not think, 'The plane of no-thing is mine.'

He does not rejoice in the plane of no-thing.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception;

from intuitively knowing the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception,

he does not think of the plane of neither-perception-nor-non-perception,

he does not think (of self) in (regard to) the plane of neither-perception-nor-non-perception,

he does not think (of self as) the plane of neither-perception-nor-non-perception,

he does not think, 'The plane of neither-perception-nor-non-perception is mine.'

He does not rejoice in the plane of neither-perception-nor-non-perception.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the seen as the seen;

from intuitively knowing the seen as the seen,

he does not think of the seen,

he does not think (of self) in (regard to) the seen,

he does not think (of self as) the seen,

he does not think, 'The seen is mine.'

He does not rejoice in the seen.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the heard as the heard;

from intuitively knowing the heard as the heard,

he does not think of the heard,

he does not think (of self) in (regard to) the heard,

he does not think (of self as) the heard,

he does not think, 'The heard is mine.'

He does not rejoice in the heard.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the sensed as the sensed;

from intuitively knowing the sensed as the sensed,

he does not think of the sensed,

he does not think (of self) in (regard to) the sensed,

he does not think (of self as) the sensed,

he does not think, 'The sensed is mine.'

He does not rejoice in the sensed.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows the cognised as the cognised;

from intuitively knowing the cognised as the cognised,

he does not think of the cognised,

he does not think (of self) in (regard to) the cognised,

he does not think (of self as) the cognised,

he does not think, 'The cognised is mine.'

He does not rejoice in the cognised.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows unity as unity;

from intuitively knowing unity as unity,

he does not think of unity,

he does not think (of self) in (regard to) unity,

he does not think (of self as) unity,

he does not think, 'Unity is mine.'

He does not rejoice in unity.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows diversity as diversity;

from intuitively knowing diversity as diversity,

he does not think of diversity,

he does not think (of self) in (regard to) diversity,

he does not think (of self as) diversity,

he does not think, 'Diversity is mine.'

He does not rejoice in diversity.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows universality as universality;

from intuitively knowing universality as universality,

he does not think of universality,

he does not think (of self) in (regard to) universality,

he does not think (of self as) universality,

he does not think, 'Universality is mine.'

He does not rejoice in universality.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

■

He intuitively knows Nibbāna as Nibbāna;

from intuitively knowing Nibbāna as Nibbāna,

he does not think of Nibbāna,

he does not think (of the self) in (regard to) Nibbāna,

he does not think (of self as) Nibbāna,

he does not think, 'Nibbāna is mine.'

He does not rejoice in Nibbāna.

What is the reason for this?

I say it is because he is without attachment owing to the waning of attachment.

§

Monks, whatever monk is one perfected,

canker-waned,

who has lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

whose fetters of becoming are utterly worn away,

who is freed by perfect profound knowledge.

He too intuitively knows extension as extension

from intuitively knowing extension as extension,

he does not think of extension,

he does not think (of self) in (regard to) extension,

he does not think (of self) as extension,

he does not think, 'Extension is mine.'

He does not rejoice in extension.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows liquid as liquid;

from intuitively knowing liquid as liquid,

he does not think of liquid,

he does not think (of self) in (regard to) liquid,

he does not think (of self as) liquid,

he does not think, 'Liquid is mine.'

He does not rejoice in liquid.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows heat as heat;

from intuitively knowing heat as heat,

he does not think of heat,

he does not think (of self) in (regard to) heat,

he does not think (of self as) heat,

he does not think, 'Heat is mine.'

He does not rejoice in heat.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows motion as motion;

from intuitively knowing motion as motion,

he does not think of motion,

he does not think (of self) in (regard to) motion,

he does not think (of self as) motion,

he does not think, 'Motion is mine.'

He does not rejoice in motion.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows beings as beings;

from intuitively knowing beings as beings,

he does not think of beings,

he does not think (of self) in (regard to) beings,

he does not think (of self as) beings,

he does not think, 'Beings are mine.'

He does not rejoice in beings.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows devas as devas;

from intuitively knowing devas as devas,

he does not think of devas,

he does not think (of self) in (regard to) devas,

he does not think (of self as) devas,

he does not think, 'Devas are mine.'

He does not rejoice in devas.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He recognizes Pajāpati as Pajāpati;

from intuitively knowing Pajāpati as Pajāpati,

he does not think of Pajāpati,

he does not think (of self) in (regard to) Pajāpati,

he does not think (of self as) Pajāpati,

he does not think, 'Pajāpati is mine.'

He does not rejoice in Pajāpati.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows Brahmā as Brahmā;

from intuitively knowing Brahmā as Brahmā,

he does not think of Brahmā,

he does not think (of self) in (regard to) Brahmā,

he does not think (of self as) Brahmā,

he does not think, 'Brahmā is mine.'

He does not rejoice in Brahmā.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the Radiant ones

as the Radiant ones;

from intuitively knowing the Radiant ones as the Radiant ones,

he does not think of the Radiant ones,

he does not think (of self) in (regard to) the Radiant ones,

he does not think (of self as) the Radiant ones,

he does not think, 'The Radiant ones are mine.'

He does not rejoice in the Radiant ones.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the Lustrous ones as the Lustrous ones;

from intuitively knowing the Lustrous ones as the Lustrous ones,

he does not think of the Lustrous ones,

he does not think (of self) in (regard to) the Lustrous ones,

he does not think (of self as) the Lustrous ones,

he does not think, 'The Lustrous ones are mine.'

He does not rejoice in the Lustrous ones.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the Vehapphalā devas as the Vehapphalā devas;

from intuitively knowing the Vehapphalā devas as the Vehapphalā devas,

he does not think of the Vehapphalā devas,

he does not think (of self) in (regard to) the Vehapphalā devas,

he does not think (of self as) the Vehapphalā devas,

he does not think, 'The Vehapphalā devas are mine.'

He does not rejoice in the Vehapphalā devas.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the Overlord as the Overlord;

from intuitively knowing the Overlord as the Overlord,

he does not think of the Overlord,

he does not think (of self) in (regard to) the Overlord,

he does not think (of self as) the Overlord,

he does not think, 'The Overlord is mine.'

He does not rejoice in the Overlord.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the plane of infinite ether as the plane of infinite ether;

from intuitively knowing the plane of infinite ether as the plane of infinite ether,

he does not think of the plane of infinite ether,

he does not think (of self) in (regard to) the plane of infinite ether,

he does not think (of self as) the plane of infinite ether,

he does not think, 'The plane of infinite ether is mine.'

He does not rejoice in the plane of infinite ether.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the plane of infinite consciousness as the plane of infinite consciousness;

from intuitively knowing the plane of infinite consciousness as the plane of infinite consciousness,

he does not think of the plane of infinite consciousness,

he does not think (of self) in (regard to) the plane of infinite consciousness,

he does not think (of self as) the plane of infinite consciousness,

he does not think, 'The plane of infinite consciousness is mine.'

He does not rejoice in the plane of infinite consciousness.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the plane of no-thing as the plane of no-thing;

from intuitively knowing the plane of no-thing as the plane of no-thing,

he does not think of the plane of no-thing,

he does not think (of self) in (regard to) the plane of no-thing,

he does not think (of self as) the plane of no-thing,

he does not think, 'The plane of no-thing is mine.'

He does not rejoice in the plane of no-thing.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception;

from intuitively knowing the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception,

he does not think of the plane of neither-perception-nor-non-perception,

he does not think (of self) in (regard to) the plane of neither-perception-nor-non-perception,

he does not think (of self as) the plane of neither-perception-nor-non-perception,

he does not think, 'The plane of neither-perception-nor-non-perception is mine.'

He does not rejoice in the plane of neither-perception-nor-non-perception.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the seen as the seen;

from intuitively knowing the seen as the seen,

he does not think of the seen,

he does not think (of self) in (regard to) the seen,

he does not think (of self as) the seen,

he does not think, 'The seen is mine.'

He does not rejoice in the seen.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the heard as the heard;

from intuitively knowing the heard as the heard,

he does not think of the heard,

he does not think (of self) in (regard to) the heard,

he does not think (of self as) the heard,

he does not think, 'The heard is mine.'

He does not rejoice in the heard.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the sensed as the sensed;

from intuitively knowing the sensed as the sensed,

he does not think of the sensed,

he does not think (of self) in (regard to) the sensed,

he does not think (of self as) the sensed,

he does not think, 'The sensed is mine.'

He does not rejoice in the sensed.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows the cognised as the cognised;

from intuitively knowing the cognised as the cognised,

he does not think of the cognised,

he does not think (of self) in (regard to) the cognised,

he does not think (of self as) the cognised,

he does not think, 'The cognised is mine.'

He does not rejoice in the cognised.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows unity as unity;

from intuitively knowing unity as unity,

he does not think of unity,

he does not think (of self) in (regard to) unity,

he does not think (of self as) unity,

he does not think, 'Unity is mine.'

He does not rejoice in unity.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows diversity as diversity;

from intuitively knowing diversity as diversity,

he does not think of diversity,

he does not think (of self) in (regard to) diversity,

he does not think (of self as) diversity,

he does not think, 'Diversity is mine.'

He does not rejoice in diversity.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows universality as universality;

from intuitively knowing universality as universality,

he does not think of universality,

he does not think (of self) in (regard to) universality,

he does not think (of self as) universality,

he does not think, 'Universality is mine.'

He does not rejoice in universality.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

■

He intuitively knows Nibbāna as Nibbāna;

from intuitively knowing Nibbāna as Nibbāna,

he does not think of Nibbāna,

he does not think (of the self) in (regard to) Nibbāna,

he does not think (of self as) Nibbāna,

he does not think, 'Nibbāna is mine.'

He does not rejoice in Nibbāna.

What is the reason for this?

I say it is because he is without aversion owing to the waning of aversion.

§

Monks, whatever monk is one perfected,

canker-waned,

who has lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

whose fetters of becoming are utterly worn away,

who is freed by perfect profound knowledge.

He too intuitively knows extension as extension

from intuitively knowing extension as extension,

he does not think of extension,

he does not think (of self) in (regard to) extension,

he does not think (of self) as extension,

he does not think, 'Extension is mine.'

He does not rejoice in extension.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows liquid as liquid;

from intuitively knowing liquid as liquid,

he does not think of liquid,

he does not think (of self) in (regard to) liquid,

he does not think (of self as) liquid,

he does not think, 'Liquid is mine.'

He does not rejoice in liquid.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows heat as heat;

from intuitively knowing heat as heat,

he does not think of heat,

he does not think (of self) in (regard to) heat,

he does not think (of self as) heat,

he does not think, 'Heat is mine.'

He does not rejoice in heat.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows motion as motion;

from intuitively knowing motion as motion,

he does not think of motion,

he does not think (of self) in (regard to) motion,

he does not think (of self as) motion,

he does not think, 'Motion is mine.'

He does not rejoice in motion.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows beings as beings;

from intuitively knowing beings as beings,

he does not think of beings,

he does not think (of self) in (regard to) beings,

he does not think (of self as) beings,

he does not think, 'Beings are mine.'

He does not rejoice in beings.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows devas as devas;

from intuitively knowing devas as devas,

he does not think of devas,

he does not think (of self) in (regard to) devas,

he does not think (of self as) devas,

he does not think, 'Devas are mine.'

He does not rejoice in devas.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He recognizes Pajāpati as Pajāpati;

from intuitively knowing Pajāpati as Pajāpati,

he does not think of Pajāpati,

he does not think (of self) in (regard to) Pajāpati,

he does not think (of self as) Pajāpati,

he does not think, 'Pajāpati is mine.'

He does not rejoice in Pajāpati.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows Brahmā as Brahmā;

from intuitively knowing Brahmā as Brahmā,

he does not think of Brahmā,

he does not think (of self) in (regard to) Brahmā,

he does not think (of self as) Brahmā,

he does not think, 'Brahmā is mine.'

He does not rejoice in Brahmā.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the Radiant ones

as the Radiant ones;

from intuitively knowing the Radiant ones as the Radiant ones,

he does not think of the Radiant ones,

he does not think (of self) in (regard to) the Radiant ones,

he does not think (of self as) the Radiant ones,

he does not think, 'The Radiant ones are mine.'

He does not rejoice in the Radiant ones.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the Lustrous ones as the Lustrous ones;

from intuitively knowing the Lustrous ones as the Lustrous ones,

he does not think of the Lustrous ones,

he does not think (of self) in (regard to) the Lustrous ones,

he does not think (of self as) the Lustrous ones,

he does not think, 'The Lustrous ones are mine.'

He does not rejoice in the Lustrous ones.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the Vehapphalā devas as the Vehapphalā devas;

from intuitively knowing the Vehapphalā devas as the Vehapphalā devas,

he does not think of the Vehapphalā devas,

he does not think (of self) in (regard to) the Vehapphalā devas,

he does not think (of self as) the Vehapphalā devas,

he does not think, 'The Vehapphalā devas are mine.'

He does not rejoice in the Vehapphalā devas.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the Overlord as the Overlord;

from intuitively knowing the Overlord as the Overlord,

he does not think of the Overlord,

he does not think (of self) in (regard to) the Overlord,

he does not think (of self as) the Overlord,

he does not think, 'The Overlord is mine.'

He does not rejoice in the Overlord.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the plane of infinite ether as the plane of infinite ether;

from intuitively knowing the plane of infinite ether as the plane of infinite ether,

he does not think of the plane of infinite ether,

he does not think (of self) in (regard to) the plane of infinite ether,

he does not think (of self as) the plane of infinite ether,

he does not think, 'The plane of infinite ether is mine.'

He does not rejoice in the plane of infinite ether.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the plane of infinite consciousness as the plane of infinite consciousness;

from intuitively knowing the plane of infinite consciousness as the plane of infinite consciousness,

he does not think of the plane of infinite consciousness,

he does not think (of self) in (regard to) the plane of infinite consciousness,

he does not think (of self as) the plane of infinite consciousness,

he does not think, 'The plane of infinite consciousness is mine.'

He does not rejoice in the plane of infinite consciousness.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the plane of no-thing as the plane of no-thing;

from intuitively knowing the plane of no-thing as the plane of no-thing,

he does not think of the plane of no-thing,

he does not think (of self) in (regard to) the plane of no-thing,

he does not think (of self as) the plane of no-thing,

he does not think, 'The plane of no-thing is mine.'

He does not rejoice in the plane of no-thing.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception;

from intuitively knowing the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception,

he does not think of the plane of neither-perception-nor-non-perception,

he does not think (of self) in (regard to) the plane of neither-perception-nor-non-perception,

he does not think (of self as) the plane of neither-perception-nor-non-perception,

he does not think, 'The plane of neither-perception-nor-non-perception is mine.'

He does not rejoice in the plane of neither-perception-nor-non-perception.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the seen as the seen;

from intuitively knowing the seen as the seen,

he does not think of the seen,

he does not think (of self) in (regard to) the seen,

he does not think (of self as) the seen,

he does not think, 'The seen is mine.'

He does not rejoice in the seen.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the heard as the heard;

from intuitively knowing the heard as the heard,

he does not think of the heard,

he does not think (of self) in (regard to) the heard,

he does not think (of self as) the heard,

he does not think, 'The heard is mine.'

He does not rejoice in the heard.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the sensed as the sensed;

from intuitively knowing the sensed as the sensed,

he does not think of the sensed,

he does not think (of self) in (regard to) the sensed,

he does not think (of self as) the sensed,

he does not think, 'The sensed is mine.'

He does not rejoice in the sensed.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows the cognised as the cognised;

from intuitively knowing the cognised as the cognised,

he does not think of the cognised,

he does not think (of self) in (regard to) the cognised,

he does not think (of self as) the cognised,

he does not think, 'The cognised is mine.'

He does not rejoice in the cognised.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows unity as unity;

from intuitively knowing unity as unity,

he does not think of unity,

he does not think (of self) in (regard to) unity,

he does not think (of self as) unity,

he does not think, 'Unity is mine.'

He does not rejoice in unity.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows diversity as diversity;

from intuitively knowing diversity as diversity,

he does not think of diversity,

he does not think (of self) in (regard to) diversity,

he does not think (of self as) diversity,

he does not think, 'Diversity is mine.'

He does not rejoice in diversity.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows universality as universality;

from intuitively knowing universality as universality,

he does not think of universality,

he does not think (of self) in (regard to) universality,

he does not think (of self as) universality,

he does not think, 'Universality is mine.'

He does not rejoice in universality.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

■

He intuitively knows Nibbāna as Nibbāna;

from intuitively knowing Nibbāna as Nibbāna,

he does not think of Nibbāna,

he does not think (of the self) in (regard to) Nibbāna,

he does not think (of self as) Nibbāna,

he does not think, 'Nibbāna is mine.'

He does not rejoice in Nibbāna.

What is the reason for this?

I say it is because he is without confusion owing to the waning of confusion.

§

The Tathāgata,[40] monks,

perfected one, fully Self-awakened One[41]

also intuitively knows extension as extension;

from intuitively knowing extension as extension,

he does not think of extension,

he does not think (of self) in (regard to) extension,

he does not think (of self) as extension,

he does not think 'Extension is mine.'

He does not rejoice in extension.

[6] What is the reason for this?

I say it is because it is thoroughly understood[42] by the Tathāgata.

■

He intuitively knows liquid as liquid;

from intuitively knowing liquid as liquid,

he does not think of liquid,

he does not think (of self) in (regard to) liquid,

he does not think (of self as) liquid,

he does not think, 'Liquid is mine.'

He does not rejoice in liquid.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows heat as heat;

from intuitively knowing heat as heat,

he does not think of heat,

he does not think (of self) in (regard to) heat,

he does not think (of self as) heat,

he does not think, 'Heat is mine.'

He does not rejoice in heat.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows motion as motion;

from intuitively knowing motion as motion,

he does not think of motion,

he does not think (of self) in (regard to) motion,

he does not think (of self as) motion,

he does not think, 'Motion is mine.'

He does not rejoice in motion.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows beings as beings;

from intuitively knowing beings as beings,

he does not think of beings,

he does not think (of self) in (regard to) beings,

he does not think (of self as) beings,

he does not think, 'Beings are mine.'

He does not rejoice in beings.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows devas as devas;

from intuitively knowing devas as devas,

he does not think of devas,

he does not think (of self) in (regard to) devas,

he does not think (of self as) devas,

he does not think, 'Devas are mine.'

He does not rejoice in devas.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He recognizes Pajāpati as Pajāpati;

from intuitively knowing Pajāpati as Pajāpati,

he does not think of Pajāpati,

he does not think (of self) in (regard to) Pajāpati,

he does not think (of self as) Pajāpati,

he does not think, 'Pajāpati is mine.'

He does not rejoice in Pajāpati.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows Brahmā as Brahmā;

from intuitively knowing Brahmā as Brahmā,

he does not think of Brahmā,

he does not think (of self) in (regard to) Brahmā,

he does not think (of self as) Brahmā,

he does not think, 'Brahmā is mine.'

He does not rejoice in Brahmā.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the Radiant ones

as the Radiant ones;

from intuitively knowing the Radiant ones as the Radiant ones,

he does not think of the Radiant ones,

he does not think (of self) in (regard to) the Radiant ones,

he does not think (of self as) the Radiant ones,

he does not think, 'The Radiant ones are mine.'

He does not rejoice in the Radiant ones.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the Lustrous ones as the Lustrous ones;

from intuitively knowing the Lustrous ones as the Lustrous ones,

he does not think of the Lustrous ones,

he does not think (of self) in (regard to) the Lustrous ones,

he does not think (of self as) the Lustrous ones,

he does not think, 'The Lustrous ones are mine.'

He does not rejoice in the Lustrous ones.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the Vehapphalā devas as the Vehapphalā devas;

from intuitively knowing the Vehapphalā devas as the Vehapphalā devas,

he does not think of the Vehapphalā devas,

he does not think (of self) in (regard to) the Vehapphalā devas,

he does not think (of self as) the Vehapphalā devas,

he does not think, 'The Vehapphalā devas are mine.'

He does not rejoice in the Vehapphalā devas.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the Overlord as the Overlord;

from intuitively knowing the Overlord as the Overlord,

he does not think of the Overlord,

he does not think (of self) in (regard to) the Overlord,

he does not think (of self as) the Overlord,

he does not think, 'The Overlord is mine.'

He does not rejoice in the Overlord.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the plane of infinite ether as the plane of infinite ether;

from intuitively knowing the plane of infinite ether as the plane of infinite ether,

he does not think of the plane of infinite ether,

he does not think (of self) in (regard to) the plane of infinite ether,

he does not think (of self as) the plane of infinite ether,

he does not think, 'The plane of infinite ether is mine.'

He does not rejoice in the plane of infinite ether.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the plane of infinite consciousness as the plane of infinite consciousness;

from intuitively knowing the plane of infinite consciousness as the plane of infinite consciousness,

he does not think of the plane of infinite consciousness,

he does not think (of self) in (regard to) the plane of infinite consciousness,

he does not think (of self as) the plane of infinite consciousness,

he does not think, 'The plane of infinite consciousness is mine.'

He does not rejoice in the plane of infinite consciousness.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the plane of no-thing as the plane of no-thing;

from intuitively knowing the plane of no-thing as the plane of no-thing,

he does not think of the plane of no-thing,

he does not think (of self) in (regard to) the plane of no-thing,

he does not think (of self as) the plane of no-thing,

he does not think, 'The plane of no-thing is mine.'

He does not rejoice in the plane of no-thing.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception;

from intuitively knowing the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception,

he does not think of the plane of neither-perception-nor-non-perception,

he does not think (of self) in (regard to) the plane of neither-perception-nor-non-perception,

he does not think (of self as) the plane of neither-perception-nor-non-perception,

he does not think, 'The plane of neither-perception-nor-non-perception is mine.'

He does not rejoice in the plane of neither-perception-nor-non-perception.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the seen as the seen;

from intuitively knowing the seen as the seen,

he does not think of the seen,

he does not think (of self) in (regard to) the seen,

he does not think (of self as) the seen,

he does not think, 'The seen is mine.'

He does not rejoice in the seen.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the heard as the heard;

from intuitively knowing the heard as the heard,

he does not think of the heard,

he does not think (of self) in (regard to) the heard,

he does not think (of self as) the heard,

he does not think, 'The heard is mine.'

He does not rejoice in the heard.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the sensed as the sensed;

from intuitively knowing the sensed as the sensed,

he does not think of the sensed,

he does not think (of self) in (regard to) the sensed,

he does not think (of self as) the sensed,

he does not think, 'The sensed is mine.'

He does not rejoice in the sensed.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows the cognised as the cognised;

from intuitively knowing the cognised as the cognised,

he does not think of the cognised,

he does not think (of self) in (regard to) the cognised,

he does not think (of self as) the cognised,

he does not think, 'The cognised is mine.'

He does not rejoice in the cognised.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows unity as unity;

from intuitively knowing unity as unity,

he does not think of unity,

he does not think (of self) in (regard to) unity,

he does not think (of self as) unity,

he does not think, 'Unity is mine.'

He does not rejoice in unity.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows diversity as diversity;

from intuitively knowing diversity as diversity,

he does not think of diversity,

he does not think (of self) in (regard to) diversity,

he does not think (of self as) diversity,

he does not think, 'Diversity is mine.'

He does not rejoice in diversity.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows universality as universality;

from intuitively knowing universality as universality,

he does not think of universality,

he does not think (of self) in (regard to) universality,

he does not think (of self as) universality,

he does not think, 'Universality is mine.'

He does not rejoice in universality.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

■

He intuitively knows Nibbāna as Nibbāna;

from intuitively knowing Nibbāna as Nibbāna,

he does not think of Nibbāna,

he does not think (of the self) in (regard to) Nibbāna,

he does not think (of self as) Nibbāna,

he does not think, 'Nibbāna is mine.'

He does not rejoice in Nibbāna.

What is the reason for this?

I say it is because it is thoroughly understood by the Tathāgata.

§

And, monks, the Tathāgata also,

perfected one, fully Self-awakened One,

intuitively knows extension as extension;

from intuitively knowing extension as extension,

he does not think of extension,

he does not think (of self) in (regard to) extension,

he does not think (of self) as extension,

he does not think, 'Extension is mine.'

He does not rejoice in extension.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,[43]

knows that from becoming[44] there is birth,

and that there [8] is old age and dying for the being.[45]

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,[46]

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."[47]

■

He intuitively knows liquid as liquid;

from intuitively knowing liquid as liquid,

he does not think of liquid,

he does not think (of self) in (regard to) liquid,

he does not think (of self as) liquid,

he does not think, 'Liquid is mine.'

He does not rejoice in liquid.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows heat as heat;

from intuitively knowing heat as heat,

he does not think of heat,

he does not think (of self) in (regard to) heat,

he does not think (of self as) heat,

he does not think, 'Heat is mine.'

He does not rejoice in heat.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows motion as motion;

from intuitively knowing motion as motion,

he does not think of motion,

he does not think (of self) in (regard to) motion,

he does not think (of self as) motion,

he does not think, 'Motion is mine.'

He does not rejoice in motion.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows beings as beings;

from intuitively knowing beings as beings,

he does not think of beings,

he does not think (of self) in (regard to) beings,

he does not think (of self as) beings,

he does not think, 'Beings are mine.'

He does not rejoice in beings.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows devas as devas;

from intuitively knowing devas as devas,

he does not think of devas,

he does not think (of self) in (regard to) devas,

he does not think (of self as) devas,

he does not think, 'Devas are mine.'

He does not rejoice in devas.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows Pajāpati as Pajāpati;

from intuitively knowing Pajāpati as Pajāpati,

he does not think of Pajāpati,

he does not think (of self) in (regard to) Pajāpati,

he does not think (of self as) Pajāpati,

he does not think, 'Pajāpati is mine.'

He does not rejoice in Pajāpati.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows Brahmā as Brahmā;

from intuitively knowing Brahmā as Brahmā,

he does not think of Brahmā,

he does not think (of self) in (regard to) Brahmā,

he does not think (of self as) Brahmā,

he does not think, 'Brahmā is mine.'

He does not rejoice in Brahmā.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the Radiant ones

as the Radiant ones;

from intuitively knowing the Radiant ones as the Radiant ones,

he does not think of the Radiant ones,

he does not think (of self) in (regard to) the Radiant ones,

he does not think (of self as) the Radiant ones,

he does not think, 'The Radiant ones are mine.'

He does not rejoice in the Radiant ones.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the Lustrous ones as the Lustrous ones;

from intuitively knowing the Lustrous ones as the Lustrous ones,

he does not think of the Lustrous ones,

he does not think (of self) in (regard to) the Lustrous ones,

he does not think (of self as) the Lustrous ones,

he does not think, 'The Lustrous ones are mine.'

He does not rejoice in the Lustrous ones.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the Vehapphalā devas as the Vehapphalā devas;

from intuitively knowing the Vehapphalā devas as the Vehapphalā devas,

he does not think of the Vehapphalā devas,

he does not think (of self) in (regard to) the Vehapphalā devas,

he does not think (of self as) the Vehapphalā devas,

he does not think, 'The Vehapphalā devas are mine.'

He does not rejoice in the Vehapphalā devas.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the Overlord as the Overlord;

from intuitively knowing the Overlord as the Overlord,

he does not think of the Overlord,

he does not think (of self) in (regard to) the Overlord,

he does not think (of self as) the Overlord,

he does not think, 'The Overlord is mine.'

He does not rejoice in the Overlord.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the plane of infinite ether as the plane of infinite ether;

from intuitively knowing the plane of infinite ether as the plane of infinite ether,

he does not think of the plane of infinite ether,

he does not think (of self) in (regard to) the plane of infinite ether,

he does not think (of self as) the plane of infinite ether,

he does not think, 'The plane of infinite ether is mine.'

He does not rejoice in the plane of infinite ether.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the plane of infinite consciousness as the plane of infinite consciousness;

from intuitively knowing the plane of infinite consciousness as the plane of infinite consciousness,

he does not think of the plane of infinite consciousness,

he does not think (of self) in (regard to) the plane of infinite consciousness,

he does not think (of self as) the plane of infinite consciousness,

he does not think, 'The plane of infinite consciousness is mine.'

He does not rejoice in the plane of infinite consciousness.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the plane of no-thing as the plane of no-thing;

from intuitively knowing the plane of no-thing as the plane of no-thing,

he does not think of the plane of no-thing,

he does not think (of self) in (regard to) the plane of no-thing,

he does not think (of self as) the plane of no-thing,

he does not think, 'The plane of no-thing is mine.'

He does not rejoice in the plane of no-thing.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception;

from intuitively knowing the plane of neither-perception-nor-non-perception

as the plane of neither-perception-nor-non-perception,

he does not think of the plane of neither-perception-nor-non-perception,

he does not think (of self) in (regard to) the plane of neither-perception-nor-non-perception,

he does not think (of self as) the plane of neither-perception-nor-non-perception,

he does not think, 'The plane of neither-perception-nor-non-perception is mine.'

He does not rejoice in the plane of neither-perception-nor-non-perception.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the seen as the seen;

from intuitively knowing the seen as the seen,

he does not think of the seen,

he does not think (of self) in (regard to) the seen,

he does not think (of self as) the seen,

he does not think, 'The seen is mine.'

He does not rejoice in the seen.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the heard as the heard;

from intuitively knowing the heard as the heard,

he does not think of the heard,

he does not think (of self) in (regard to) the heard,

he does not think (of self as) the heard,

he does not think, 'The heard is mine.'

He does not rejoice in the heard.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the sensed as the sensed;

from intuitively knowing the sensed as the sensed,

he does not think of the sensed,

he does not think (of self) in (regard to) the sensed,

he does not think (of self as) the sensed,

he does not think, 'The sensed is mine.'

He does not rejoice in the sensed.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows the cognised as the cognised;

from intuitively knowing the cognised as the cognised,

he does not think of the cognised,

he does not think (of self) in (regard to) the cognised,

he does not think (of self as) the cognised,

he does not think, 'The cognised is mine.'

He does not rejoice in the cognised.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows unity as unity;

from intuitively knowing unity as unity,

he does not think of unity,

he does not think (of self) in (regard to) unity,

he does not think (of self as) unity,

he does not think, 'Unity is mine.'

He does not rejoice in unity.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows diversity as diversity;

from intuitively knowing diversity as diversity,

he does not think of diversity,

he does not think (of self) in (regard to) diversity,

he does not think (of self as) diversity,

he does not think, 'Diversity is mine.'

He does not rejoice in diversity.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows universality as universality;

from intuitively knowing universality as universality,

he does not think of universality,

he does not think (of self) in (regard to) universality,

he does not think (of self as) universality,

he does not think, 'Universality is mine.'

He does not rejoice in universality.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

■

He intuitively knows Nibbāna as Nibbāna;

from intuitively knowing Nibbāna as Nibbāna,

he does not think of Nibbāna,

he does not think (of the self) in (regard to) Nibbāna,

he does not think (of self as) Nibbāna,

he does not think, 'Nibbāna is mine.'

He does not rejoice in Nibbāna.

What is the reason for this?

It is because he,

having known that delight is the root of anguish,

knows that from becoming there is birth,

and that there is old age and dying for the being.

Consequently I say, monks,

that the Tathāgata, by the waning of all cravings,

by dispassion,

by stopping,

by abandoning,

by completely renouncing,

is wholly self-awakened

to the incomparable full self-awakening."

§

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.[48]

Discourse on the Synopsis of Fundamentals:

The First.

[1] Both mūla and pariyāya are words of several meanings. MA. i. 16-17 expands the title into sabba-dhamma-mūla-pariyāya a compound attributed to Gotama in his first speech in this Sutta. The Comy. Further says that the meaning is the breaking of pride; for the reason for this see p. 20, n. 4. Cf. Jātaka No. 245, the Mūlapariyāya jātaka, which is quoted at MA. i. 56-8.

[2] Bhagavā. This means, according to MA. i. 10, esteemed, garu, esteemed in the world. Or garu may mean "teacher." Cf. Guru.

[3] Vana. MA. i. 11 says a grove is of two kinds: one that is planted (by men) and one that is self-sown, or, growing on its own. i.e. groves are cultivated or wild. To the former class belong, according to MA. i. 11, the Bamboo Grove, the Jeta Grove, etc.; to the latter the Blind Men's Grove, the Great Grove, the Añjana Grove, etc. The Subhaga Grove is self-sown, or self-grown.

[4] MA. i. 12 = VA. i. 109 says mūlam here means samīpam, near, close.

[5] Part of the definition of "monk" at Vin. iii. 24 is quoted at MA. i. 13, which also states that the word "monk" is used (by the Buddha) in addressing his ordained disciples.

[6] Bhadante, a term of respect.

[7] Dhammā, an important word with several meanings, such as conditions, mental objects, states of mind, and things.

[8] One who does not hear the teaching or tradition. Cf. S. iii, 3, 113; M. i. 7, 135, iii. 17; Dhs. 1003, 1217.

[9] Ariyānam, restricted at MA. i. 21 to Buddhas, PaccekaBuddhas and disciples of Buddhas, "or here, just Buddhas are pure ones." Cf. S. v. 435, Tathāgato ariyo, tasmā ariyasaccāni ti vuccanti, "the Tathāgata is pure, therefore they (the four truths) are called the pure truths (or the truths of the pure one(s))."

[10] According to MA. i. 22, this consists of the categories of the applications of mindfulness, and so on.

[11] avinīta, untrained, not led, not disciplined. MA. i. 22 mentions two kinds of vinaya or discipline, that of restraint, and that of getting rid of. Each of these is further subdivided into a fivefold division.

[12] Sappurisa. MA. i. 21 says that these are paccekaBuddhas and disciples of Tathāgatas. Identified with the "pure ones" at MA. i. 21, 24.

[13] Pathavi, a mahābhūta or dhātu, is an element, a fundamental or essential part of every existing thing, meaning "extension." It's symbol is "earth." See Cpd. 155. MA. i. 25 gives four aspects of the word pathavī and says they are all to be taken into account here: the pathavī that (1) is a characteristic feature, (2) has ingredients or constituent parts, (3) is a subject for meditation, (4) that is so called by convention. On pathavī-dhātu see M. i. 185, also M. i. 329, 421, and Vism. 352.

[14] All of these headings from "extension" down to "the Conqueror" occur also at M. i. 329.

[15] Pathavim me, or "extension is in me" or "for me."

[16] MA. i. 29, "Who thinks in these ways is not able to get rid of his false view of or craving for extension. Who rejoices in extension rejoices in suffering. 'I say that he who rejoices in suffering is not freed from suffering'" (quoting S. ii. 174).

[17] Symbolised by āpo, water. In distinction to pathavī, tejo and vāyo, what is liquid or cohesive is intangible, but is that which unifies atoms. See M. i. 187 for analysis of this element, also M. i. 423. Cf. Vbh. 83; Vism. 352.

[18] Tejo. This includes cold as well as heat. Vitalising energy and decay are due to this element. See M. i. 188, 424; Vism. 352.

[19] Vāyo, the wind, symbolising movement and motion. See Vbh. 84; Vism. 352; and M. i. 188-189, 424. MA. i. 31 says "these are four ways of regarding material shapes that are conceits and false views as to one's own body: (1) to see material shape as self; (2) to see self in material shape; (3) to think self is other than material shape; (4) to see self as having material shape or material shape as in self. One is the view of annihilism, three are views of eternalism."

[20] Bhūtā. See Pts. i. 159. MA. i. 31 gives various kinds: that which is among the khandhas, those which are non-human, those which are among the (four) elements (symbolised by earth, water, heat, air), that which exists as fact, that which is in one whose cankers are destroyed, creatures, and that which inhabits trees and so on. MA. i. 33 says that these ways of thinking about "beings" (sons and daughters, sheep and goats, cocks and swine, elephants, cows, horses, mares) arouse selfishness, affection and pride.

[21] MA. i. 33 says devas shine with the five strands of sense-pleasures or with their own natural power; they amuse themselves or they illumine. They are threefold: devas by convention (kings, queens, princes), those reborn or uprisen as devas (the Four Great Regents, and the devas beyond them), and the devas of purity (arahants whose cankers are destroyed). The second class is meant here.

[22] Here to be called Māra, so MA. i. 33. Usually Pajāpati is the lord of creation, but the story given at MA. shows Māra pretending to be this. For the following classes of devas see Dīgha Sta. 31 and M. Sta. 49.

[23] MA. i. 34 gives Mahābrahmmā, Tathāgata, brahman, parents and best as synonyms.

[24] Explained at MA. i. 35 as vipulā phalā, of extensive fruits, at the stage of the fourth jhāna.

[25] Abhibhu. MA. i. 35 says that thit is a synonym for being without perception, hence advanced in the contemplative process.

[26] This and the three following planes, āyatana, are the fifth to the eighth of the nine stages in the contemplative process.

[27]Dittha-suta-muta-viññāta. As at Vin. iv. 2. See B.D. ii. 166, n. 3. Dittha and suta mean seen and heard by both the physical and the deva-like (dibba) eye and ear.

[28]Ekatta.

[29] MA. i. 38 says, he thinks "great is my self ... this self of mine is in everything."

[30] Here Nibbāna signifies the enjoyment of the five kinds of sensory pleasures. The "average man" regards these as the highest Nibbāna in this very life. Nibbāna is therefore not being used here in its Buddhist sense.

[31] The Nibbāna clauses are quoted at Kvu. 404.

[32] The learner, "undergraduate," sekha, the one under training, here appears as the middle term between the average worldling, puthujjana, and the asekha, the adept, "graduate," who has no further need of training. Moreover the worldling does not understand, the learner may understand, the arahant does understand.

[33] Appattamanasa. MA. i. 41 says that mānasa is of three kinds: rāga, citta, arahatta (attachment, mind or consciousness, and arahantship or perfection), but here arahatta is meant. Cf. Appattamānasa at M. i. 477; S. i. 121, ii. 229, v. 327; A. ii. 90; and pattamānasa at It. p. 76.

[34] Not by wrong perception as does the ordinary man, but by most excellent knowledge he knows intuitively that it is impermanent, ill, not-self.

[35] Arahant. See also M. i. 280.

[36] MA. i. 42, "who has lived according to the ten Ariyan modes." These are given at D. iii. 269.

[37] Ohitabhāra. MA. i. 43 gives three burdens: the khandhas (constituents, components of the psycho-physical compound), the kilesas (impurities, defilements), and abhisaṅkhāra (material for rebirth). See also M. i. 139; A. iii. 85 on "the burden laid low," pannabhāra.

[38] MA. i. 43 gives ten fetters which bind one to "becoming."

[39] MA. i. 43 gives two kinds of freedom: freedom of mind, and Nibbāna.

[40] Tathāgata. According to MA. i. 45 the Lord is Tathāgata for eight reasons. Other Comys. Give much the same. It is therefore impossible to find one English word to convey all these meanings.

[41] Because he is thoroughly or perfectly, sammā, awakened to all things, and of himself, sāmam, (i.e. not with another's help), he is thoroughly awakened, sammāsamBuddha, MA. i. 52. For full discussion of this compound see Vism. I. 198.

[42] MA. i. 52 here reads pariññātantam, thoroughly understood to the end (or, to the full), while the text reads pariññātam, which the Comy. also recognises.

"owing to their separation from the One" This is Hinduism, not Buddhism.

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

1. Mūla-Pariyāya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

1. The Division of the Synopsis of Fundamentals

2. Discourse on All the Cankers

Sabb'Āsava Suttaṃ

[8]

THUS have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I will discourse to you, monks,

on the means[1] of controlling all [9] the cankers.[2]

Listen and attend carefully,

and I will speak."

"Yes, Lord," these monks answered the Lord in assent.

The Lord spoke thus:

Jānato and passato. This means Gotama is speaking about Streamwinners and above. Why the distinction? He explains, contrasting the way the commoner sees things to the way the Aristocrat sees things. See n.4

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

1. Mūla-Pariyāya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

1. The Division of the Synopsis of Fundamentals

3. Discourse on Heirs of Dhamma

Dhamma-Dāyāda Suttaṃ

[16]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, become my heirs of Dhamma,

not heirs of material things.[2]

I have sympathy with you and think:

'How may disciples become my heirs of Dhamma,

not heirs of material things?'

If you, monks, should become heirs of material things,

not heirs of Dhamma,

not only may you become in consequence

those of whom it is said:

'The Teacher's disciples

are heirs of material things,

not heirs of [17] Dhamma,'

but I too may become in consequence

one of whom it is said:

'The Teacher's disciples

are heirs of material things,

not heirs of Dhamma,'

But if you, monks, should become my heirs of Dhamma,

not heirs of material things,

then you may become in consequence

those of whom it is said:

'The Teacher's disciples

are heirs of Dhamma,

not heirs of material things,'

and I too may become in consequence

one of whom it is said:

'The Teacher's disciples

are heirs of Dhamma,

not heirs of material things.'

Therefore, monks, become my heirs of Dhamma,,

not heirs of material things.

I have sympathy with you and think:

How may disciples become my heirs of Dhamma,,

not heirs of material things?

Take a case where I, monks,

may have eaten[3] and be satisfied,[4]

(the meal) ended, finished,

I having had enough,

as much as I pleased.

But it may be that some of my almsfood is over

and is to be thrown away,

when two monks may arrive

worn out with exhaustion and hunger.[5]

If I should speak to them thus:

'I, monks, have eaten and am satisfied

(the meal) ended, finished,

I having had enough,

as much as I pleased.

But some of my almsfood is over

and is to be thrown away.

Do eat it if you (so) desire;[6]

if you do not eat it

I will now throw it away

where there is no grass

or I will drop it into water

that has no living creatures in it.'[7]

Then it may occur to one monk:

'Now, the Lord having eaten and being satisfied

(the meal) ended, finished,

having had enough,

as much as he pleased.

But this almsfood of the Lord's is to be thrown away;

if we do not eat it,

the Lord will now throw it [18] away

where there is no grass

or he will drop it into water

that has no living creatures in it.

But this was said by the Lord:

"Monks, become my heirs of Dhamma,

not heirs of material things."

But this is a material thing,

that is to say, almsfood.

Suppose that I,

not having eaten this almsfood,

in spite of this hunger and exhaustion,

should pass this night and day thus?'

He, not having eaten that almsfood,

in spite of that hunger and exhaustion,

may pass this night and day thus.

Then it occurs to the second monk, thus:

'Now, the Lord having eaten and being satisfied

(the meal) ended, finished,

having had enough,

as much as he pleased.

But this almsfood of the Lord's is to be thrown away;

if we do not eat it,

the Lord will now throw it away

where there is no grass

or he will drop it into water

that has no living creatures in it.

Suppose that I,

having eaten this alms-food,

having driven away this hunger and exhaustion,

should pass this night and day thus?'

He, having eaten that almsfood,

having driven away that hunger and exhaustion,

may spend that night and day thus.

Although, monks, that monk,

having eaten that almsfood,

having driven away this hunger and exhaustion,

should pass this night and day thus,

he, having eaten that almsfood,

having driven away that hunger and exhaustion,

may spend that night and day thus,

yet that first monk is for me

the more to be honoured

and the more to be praised.[8]

What is the reason for this?

It is, monks, that it will conduce for a long time

to that monk's desirelessness,

to his contentment,

expunging (of evil),

to his being easily supported,

to his putting forth energy.[9]

Therefore, monks, become my heirs of Dhamma,

not heirs of material things.

I have sympathy with you and think:

How may disciples become my heirs of Dhamma,

and not heirs of material things?"

Thus spoke the Lord;

when the Well-farer had spoken thus,

rising from his seat,

he entered the dwelling-place.

Thereupon the venerable Sāriputta,

not long after the Lord had gone away,

addressed the monks, saying:

"Reverend monks."

"Your reverence,"

these monks answered the venerable Sāriputta in assent.

Then the venerable Sāriputta spoke thus:

"In what respects, your reverences,

while the Teacher is staying in seclusion,

do disciples not follow his example of aloofness?

And in what respects,

while the Teacher is staying in seclusion,

do disciples follow his example of aloofness?"

"We would come even from afar

to learn from the venerable Sāriputta

the meaning of this that is said.

It were good indeed

if the meaning of this that is said

should be spoken out by the venerable Sāriputta,

so that monks,

having heard the venerable Sāriputta,

might master it."

"Very well, your reverences,

listen,

attend carefully,

and I will speak."

"Yes, your reverence,"

these monks answered the venerable Sāriputta in assent.

Then the venerable Sāriputta spoke thus:

"This is a case, your reverences,

where, while the Teacher is staying in seclusion,

disciples do not follow his example as to aloofness,

they do not get rid of those things

of which the Teacher [19] has spoken of getting rid,

they are ones for abundance[10] and are lax,

taking the lead in backsliding,[11]

throwing off the yoke[12] of seclusion.[13]

Among them,[14] your reverences,

monks who are elders

become contemptible in three ways:

Horner here has ignored the quotation marks around the initial statements of the three ways, Bhk. Bodhi also does not follow the Pali here. Bhk. Sujato has the idea here more or less correctly: "In this case, the senior mendicants should be criticized on three grounds. 'The disciples of a teacher who lives in seclusion do not train in seclusion.'

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

1. Mūla-Pariyāya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

1. The Division of the Synopsis of Fundamentals

4. Discourse on Fear and Dread

Bhaya-Bherava Suttaṃ

[21]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then Jaṇussoṇi the brahman[1] approached the Lord;

having approached,

he exchanged greetings with the Lord;

having exchanged greetings of friendliness and courtesy,

he sat down at a respectful distance.[2]

As he was sitting down at a respectful distance,

Jāṇussoṇi the brahman spoke thus to the Lord:

"Good[3] Gotama,

these who are sons of respectable families,[4]

who [22] have gone forth from home into homelessness

out of faith in the honoured Gotama,

of these the honoured Gotama is the leader,

to these the honoured Gotama is of great service,

of these the honoured Gotama is the adviser,[5]

and these people emulate the views

of the honoured Gotama."

"That is so, brahman, that is so, brahman.

These who are sons of respectable families,

who have gone forth from home into homelessness

out of faith in me,

of these I am the leader,

to these I am of great service,

of these I am the adviser.

And these people emulate my views."

"But, good Gotama,

remote lodgings in forest[6]

and in woodland wildernesses[6]

are hard to put up with,

arduous is aloofness,

it is difficult to delight in solitude;

methinks forests distract the mind

of a monk who does not secure concentration."

[17] "That is so, brahman, that is so, brahman.

Remote lodgings in forest

and in woodland wildernesses

are hard to put up with

arduous is aloofness,

it is difficult to delight in solitude;

methinks forests distract the mind

of a monk who does not secure concentration.

Brahman, before my Awakening,

and while I was yet merely the Bodhisatta,

not a fully self-awakened one,

it occurred to me also:

'Remote lodgings in forest

and in woodland wildernesses

are hard to put up with

arduous is aloofness,

it is difficult to delight in solitude;

methinks forests distract the mind

of a monk who does not secure concentration.'

In connection with this

it occurred to me, brahman:

'Whatever recluses or brahmans,

not wholly pure in bodily actions,

frequent remote lodgings in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are not wholly pure in bodily actions,

indeed evoke (in themselves) unskilled[7] fear and dread.

But I, not of impure bodily actions,

frequent remote lodgings

in forest and woodland wildernesses.

I am wholly pure in bodily actions,

I am one of those ariyans who,

wholly pure in bodily actions,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this complete purity of bodily actions,

gained greater assurance[8] for living in the forest.

[23] In connection with this,

it occurred to me, brahman:

'Whatever recluses or brahmans,

not wholly pure in action of speech,

frequent remote lodgings in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are not wholly pure in action of speech,

indeed evoke (in themselves) unskilled fear and dread.

But I, not of impure action of speech,

frequent remote lodgings

in forest and woodland wildernesses.

I am wholly pure in action of speech,

I am one of those ariyans who,

wholly pure in action of speech,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this complete purity of action of speech,

gained greater assurance for living in the forest.

In connection with this,

it occurred to me, brahman:

'Whatever recluses or brahmans,

not wholly pure in action of thought,

frequent remote lodgings in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are not wholly pure in action of thought,

indeed evoke (in themselves) unskilled fear and dread.

But I, not of impure action of thought,

frequent remote lodgings

in forest and woodland wildernesses.

I am wholly pure in action of thought,

I am one of those ariyans who,

wholly pure in action of thought,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this complete purity of action of thought,

gained greater assurance for living in the forest.

In connection with this,

it occurred to me, brahman:

'Whatever recluses or brahmans,

not wholly pure in their mode of living,

frequent remote lodgings in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are not wholly pure in their mode of living,

indeed evoke (in themselves) unskilled fear and dread.

But I, not of impure mode of living,

frequent remote lodgings

in forest and woodland wildernesses.

I am wholly pure in mode of living,

I am one of those ariyans who,

wholly pure in mode of living,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this complete purity of mode of living,

gained greater assurance for living in the forest.

In connection with this, it occurred to me, brahman:

'Whatever recluses or brahmans,

covetous,

strongly passionate in their desires,[9]

frequent remote lodgings

in the forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are covetous

and strongly passionate in their desires,

indeed evoke (in themselves)

unskilled fear and dread.

But I,

not covetous or strongly passionate in my desires,

frequent remote lodgings

in forest and woodland wildernesses.

Without covetousness am I,

I am one of those ariyans who,

being without covetousness,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this lack of covetousness,

[18] gained greater assurance for living in the forest.

In connection with this, brahman,

it occurred to me:

'Whatever recluses or brahmans,

corrupt in heart,

wicked in thought and purpose,

frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans

because they are corrupt in heart,

wicked in thought and purpose,

indeed evoke (in themselves)

unskilled fear and dread.

Not corrupt in heart,

nor wicked in thought and purpose

do I frequent remote lodgings

in forest and woodland wildernesses.

Of a mind of friendliness am I,

I am one of those ariyans who,

with a mind of friendliness,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this mind of friendliness,

gained greater assurance for living in the forest.

In connection with this, brahman,

it occurred to me:

'Whatever recluses or brahmans,

obsessed by sloth or torpor,[10]

frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are obsessed by sloth and torpor,

indeed evoke (in themselves)

unskilled fear and dread.

Not obsessed by sloth and torpor

do I frequent remote lodgings

in forest and woodland wildernesses.

I have got rid of sloth and torpor,

I am one of those ariyans who,

rid of sloth and torpor,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman,

beholding in myself

that sloth and torpor were got rid of,

gained greater assurance for living in the forest.

[24] In connection with this, brahman,

it occurred to me:

'Whatever recluses or brahmans,

unbalanced, of unquiet minds,

frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are of unquiet minds,

they indeed evoke (in themselves)

unskilled fear and dread.

Not unbalanced,

not of unquiet mind

do I frequent remote lodgings

in forest and woodland wildernesses.

Of quiet mind am I,

I am one of those ariyans who,

with quiet minds,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman,

beholding in myself this quiet mind,

gained greater assurance for living in the forest.

In connection with this, brahman,

it occurred to me:

'Whatever recluses or brahmans,

doubting, perplexed,

frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are doubting, perplexed,

they indeed evoke (in themselves)

unskilled fear and dread.

Not doubting, not perplexed

do I frequent remote lodgings

in forest and woodland wildernesses.

Crossed over doubt[11] am I,

I am one of those ariyans who,

crossed over doubt,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman,

beholding in myself this doubt crossed over,

[19] gained greater assurance for living in the forest.

In connection with this, brahman

it occurred to me:

'Whatever recluses or brahmans,

extolling themselves,

disparaging others,[12]

frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are extolling themselves,

disparaging others,

they indeed evoke (in themselves)

unskilled fear and dread.

Not extolling myself,

not disparaging others

do I frequent remote lodgings

in forest and woodland wildernesses.

Not an extoller of self am I,

not a disparager of others,

I am one of those ariyans who,

not extolling self,

not disparaging others,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this lack of extolling self,

this lack of disparaging others,

gained greater assurance for living in the forest.

In connection with this, brahman

it occurred to me:

'Whatever recluses or brahmans,

terrified, affrighted,

frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are terrified, affrighted,

they indeed evoke (in themselves)

unskilled fear and dread.

Not terrified,

not affrighted

do I frequent remote lodgings

in forest and woodland wildernesses.

Not horrified[13] am I,

I am one of those ariyans who,

not extolling self,

not horrified,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this [lack of horrification? horror?]ed1,

gained greater assurance for living in the forest.

In connection with this, brahman

it occurred to me:

'Whatever recluses or brahmans, striving after gains, honours, fame,

frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are striving after gains, honours, fame,

they indeed evoke (in themselves)

unskilled fear and dread.

Not striving after gains, honours, fame

do I frequent remote lodgings

in forest and woodland wildernesses.

Of few desires am I,

I am one [25] of those ariyans of few desires

who frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this ['fewness of desires'?]ed1

gained greater assurance for living in the forest.

In connection with this, brahman

it occurred to me:

'Whatever recluses or brahmans, lethargic, lacking in energy,[14],

frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are lethargic and lacking in energy,

they indeed evoke (in themselves)

unskilled fear and dread.

Not lethargic,

not lacking in energy

do I frequent remote lodgings

in forest and woodland wildernesses.

Of stirred up energy am I,

I am one of those ariyans

of stirred up energy

who frequent remote lodgings

in forest and woodland wildernesses.

Of stirred up energy am I,

I am one of those ariyans of stirred up energy

who frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this stirred up energy

gained greater assurance for living in the forest.

In connection with this, brahman,

[20] it occurred to me:

'Whatever recluses, of muddled mindfulness,

not clearly conscious,

frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are of muddled mindfulness,

not clearly conscious,

they indeed evoke (in themselves)

unskilled fear and dread.

Not of muddled mindfulness,

not not clearly conscious,

do I frequent remote lodgings in forest and woodland wildernesses.

Of raised up mindfulness am I,

I am one of those ariyans

of raised up mindfulness

who frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this raised up mindfulness

gained greater assurance for living in the forest.

In connection with this, brahman,

it occurred to me:

'Whatever recluses or brahmans,

not composed,

their minds wavering,

frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are not composed,

because their minds are wavering,

indeed evoke (in themselves)

unskilled fear and dread.

Not not composed,

my mind not wavering

do I frequent remote lodgings

in forest and woodland wildernesses.

Possessed of concentration am I,

I am one of those ariyans who,

possessed of concentration,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this possession of concentration,

gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me:

'Whatever recluses or brahmans, weak in intuitive wisdom,[15] drivellers,[16]

[26] frequent remote lodgings

in forest and woodland wildernesses,

these worthy recluses and brahmans,

because they are weak in intuitive wisdom,

drivellers,

indeed evoke (in themselves)

unskilled fear and dread.

Not weak in intuitive wisdom,

not a driveller

do I frequent remote lodgings

in forest and woodland wildernesses.

Possessed of intuitive wisdom am I,

I am one of those ariyans who,

possessed of intuitive wisdom,

frequent remote lodgings

in forest and woodland wildernesses.'

I, brahman, beholding in myself

this possession of intuitive wisdom,

gained greater assurance for living in the forest.

In connection with this, brahman,

it occurred to me:

'Suppose that I,

on those recognised and fixed nights:

the fourteenth, fifteenth and eighth

of the half-months,[17] should stay in such frightening

and horrifying lodgings

as park-shrines,[18] forest-shrines,[19]

tree-shrines,[20]

so that I should see that fear and dread.'

So I, brahman, after a time,

on those recognised and fixed nights,

the fourteenth, the fifteenth and the eighth

of the half-months,

stayed in such frightening

and horrifying places

as park-shrines,

forest-shrines,

tree-shrines.

As I was staying there, brahman,

either an animal came along,

or a peacock[21] [21] broke off a twig,

or the wind rustled the fallen leaves.

It occurred to me:

'Surely this is that fear and dread coming.'

Then it occurred to me, brahman:

'Why am I staying longing for nothing but fear?

Suppose now that I,

in whatever posture I may be

as that fear and dread come upon me

should, while in that same posture,

drive out that fear and dread?'

If, brahman,

that fear and dread came upon me

while I was pacing up and down,

I, brahman,

neither stood still

nor sat down

nor lay down,

but drove out [27] that fear and dread

as I was pacing up and down.

While I was standing, brahman,

that fear and dread came upon me.

So I, brahman,

neither paced up and down

nor sat down

nor lay down

until I had,

while I was standing,

driven out that fear and dread.

While I was sitting down, brahman,

that fear and dread came upon me.

So I, brahman,

neither lay down

nor stood up

nor paced up and down

until, while I was sitting down,

I drove out that fear and dread.

While I was lying down, brahman,

that fear and dread came upon me.

So I, brahman,

neither sat down

nor stood up

nor paced up and down

until I had,

while I was lying down,

driven out that fear and dread.

Now there are, brahman,

some recluses and brahmans

who suppose that night is similar to day

and who suppose that day is similar to night.

Of these recluses and brahmans

I say that they are living in bewilderment.

For I, brahman,

suppose that night is similar to night,

I suppose that day is similar to day.

Whoever, brahman,

in speaking aright should say:

'A being not liable to bewilderment

has arisen in the world

for the welfare of the many-folk,

for the happiness of the manyfolk,

out of compassion for the world,

for the good,

the welfare,

the happiness of devas and men',

then, in speaking aright of me

he would say:

'A being not liable to bewilderment

has arisen in the world

for the welfare of the many-folk,

for the happiness of the manyfolk,

out of compassion for the world,

for the good,

the welfare,

the happiness of devas and men.'[22]

Unsluggish energy is stirred up by me, brahman,

unmuddled mindfulness is raised up,

my body is tranquil,

impassible,

my mind composed,

one-pointed.

So I, brahman,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

entered into the first meditation[23]

which is accompanied by initial thought and discursive thought, is born of aloofness,

and is rapturous and joyful.

By allaying initial and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

[22] I entered into and abided in the second meditation

which is devoid of initial and discursive thought,

is born of concentration,

and is rapturous and joyful.

By the fading out of rapture,

I dwelt with equanimity,

attentive,

and clearly conscious;

and I experienced in my person

that joy of which the ariyans say:

'Joyful lives he

who has equanimity and is mindful,'

and I entered into and abided in the third meditation.

[28] By getting rid of joy,

by getting rid of anguish,

by the going down

of my former pleasures and sorrows,

I entered into and abided in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

Thus with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

I directed my mind

to the knowledge and recollection

of former habitations:[24]

I remembered a variety of former habitations, thus:

one birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state[25]

where such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'[26]

Thus I remember divers former habitations

in all their modes and detail.

This, brahman,

was the first knowledge attained by me

in the first watch of the night;

ignorance was dispelled,

knowledge arose,

darkness was dispelled,

light arose,

even as I abided diligent,

ardent,

self-resolute.

Then with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

I directed my mind

to the knowledge of the passing hence

and the arising of beings.

With the purified deva-vision

surpassing that of men

I see beings as they pass hence

or come to be;

I comprehend that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of their deeds,

and I think:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

who were possessed of wrong conduct of [29] speech,

who were possessed of wrong conduct of thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

[23] who were possessed of good conduct in speech,

who were possessed of good conduct in thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these, at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

do I see beings as they pass hence,

as they arise;

I comprehend that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of their deeds.

This, brahman,

was the second knowledge attained by me

in the middle watch of the night;

ignorance was dispelled,

knowledge arose,

darkness was dispelled,

light arose,

even as I abided diligent,

ardent,

self-resolute.

Then with the mind composed

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

I directed my mind

to the knowledge of the destruction of the cankers.

I understood as it really is:

This is anguish,

this is the arising of anguish,

this is the stopping of anguish,

this is the course leading to the stopping of anguish.

I understood as it really is:

These are the cankers,

this is the arising of the cankers,

this is the stopping of the cankers,

this is the course leading to the stopping of the cankers.

Knowing this thus,

seeing thus,

my mind was freed

from the canker of sense-pleasures,

and my mind was freed

from the canker of becoming,

and my mind was freed

from the canker of ignorance.[27]

In freedom

the knowledge came to be:

'I am freed';

and I comprehended:

'Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such.'[28]

This, brahman,

was the third knowledge attained by me

in the last watch of the night;

ignorance was dispelled,

knowledge arose,

darkness was dispelled,

light arose

even as I abided diligent,

ardent,

self-resolute.

[32] But it may be, brahman, that this occurs to you:

'Is the recluse Gotama

even today

not devoid of attachment,

not devoid of aversion,

not devoid of confusion,

and that therefore

he frequents remote lodgings

in forest and woodland wildernesses?'

But this is not to be taken in this way, brahman.

I frequent[29] remote lodgings

in forest and woodland wildernesses, brahman,

beholding two special reasons:

beholding for the self[30]

an abiding in ease here and now,[31]

and being compassionate

for the folk that come after."[32]

"The folk that come after

have the compassion of the revered Gotama

[24] because of his perfection,

because of his complete self-awakening.

Excellent, good Gotama,

excellent, good Gotama.

It is as if one might set upright

what had been upset,

or might disclose what was covered,

or show the way to one who had gone astray,

or bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so

in many a figure

has Dhamma been made clear

by the revered Gotama.

Thus I am going to the revered Gotama for refuge,

to Dhamma

and to the Order of monks.

May the revered Gotama accept me as a layfollower

going for refuge

from today forth

for as long as life lasts."

Discourse on Fear and Dread

the Fourth

[1] A brahman by birth. But the pure ones (ariyans) are called brahmans because they exclude evil, MA. i. 109. Jāṇussoṇi was not a name given him by his parents, but was that which he received in virtue of his office as chaplain to the king.

[2] See B.D. ii. 42, n. 5.

[3] bho.

[4] MA. i. 111 divides these into two kinds: those who are such by birth, and those who are such by right conduct.

[5] samādapetā, as at M. iii. 4, 6, of Gotama as the adviser or instructor in the Way to Nibbāna. MA. i. 111 however says "training them in moral habit and the rest."

[6] Defined at Vbh. 251, and quoted at MA. i. 112.

[7] akusala, explained at MA. i. 113 as sāvajja akkhema, blameable, faulty; and unsafe, insecure ... fear is unskilled through being based on sāvajja, dread through being based on akkhema.

[8] palloma. Word occurs at D. i. 96. See JPTS. 1889, p. 206 for notes, MA. i. 114 gives pannalomata; and also khema, sotthibhāva, security.

[9] Cf. A. ii. 30.

[10] See A. i. 3; ii. 211; iii. 92; v. 163; D. i. 71.

[11] tiṇṇavicikiccha, as at D. i. 71, 110; A. iii. 297, iv. 186.

[12] Cf. M. i. 95.

[13] vigatalomdhaṃsa, "gone is horripilation, hair standing on end."

[14] Cf. Dhp. 7, 112; It. p. 27, 71, 116.

[15] paññā, extra-sensory wisdom or knowledge.

[16] eḷamugā, as at M, i. 32. Translated at G.S. iii. 305 as "dullard." See also G.S. ii. 257, n. 1. Cf. mūgasūkara at Vin. i. 102. The idea is a "driveller." MA. i. 118 says "eḷamugā means eḷamukhā: the ga comes from the kha. It comes to be called lālāmukha (saliva-mouths). While those of poor wisdom are talking, saliva drips from their mouths. It is called lālā and eḷa. Accordingly it is said: 'See the saliva-mouthed two-tongued snake' (reference to Jā. iii. 347, which should be inserted at MA. i. 118). Therefore they are called eḷamugā. Eḷamūgā is also a reading. Some also read eḷamūkhā. Further, there is also eḷamukhā. Everywhere the meaning is eḷamukhā." It seems that lālā, saliva, is the real synonym. Jā. iii. 347 explains that eḷamūgaṃ is so called because eḷa trickles, or oozes, from the mouth. "To drivel" is given in the OED as "to let saliva or mucus flow from the mouth or nose, as infants and idiots do; to slaver. To flow ineptly from the lips."

[17] The three days originally designated for teaching dhamma, Vin. i. 102.

[18] Park, ārāma, is defined at MA. i. 119 as flower parks and orchards, as at Vin. iii. 49.

[19] Forests where oblations should be taken.

[20] According to MA. i. 119 these are trees to be worshipped at the entrance gates to villages, little towns and so on. On going to all three when afraid, cf. Dhp. 188.

[21] MA. i. 120 says that here a peacock signifies all birds.

[22] As at M. i. 83.

[23] jhāna, meditation, mental absorption. As being of the fine-material sphere, rūpa-j-jhāna, they are conditioned by concentration, samādhi, and by the absence of the five hindrances, nīvaraṇāni. This statement of the meditation processes is of frequent occurrence in the Majjhima.

[24] On these three "knowledges" see e.g. Vin. iii. 3-4, and notes at B.D. i. 7-10.

[25] MA. i. 125 says this was the Tusita abode (where the Bodhisatta passes his last "birth" before being born for the final time as a man). Here he was a devaputta called Setaketu, in the same class as those devas, the colour of gold, nourished on beautiful deva-food. He experienced deva-like happiness, but his painful experiences were those connected only with the saṅkhāras.

[26] MA. i. 126, "here in the womb of the lady Mahāmāya."

[27] At the parallel passage at Vin. iii. 5. the four cankers are mentioned. But only three at A. ii. 211, iv. 179.

[28] nāparaṃ itthattāya. MA. i. 128 (cf. DA. 112, SA. i. 20S) say there is not now again itthambhāvā (being thus) owing to development in the Way or to the destruction of the depravities. Or it means that for me there is no further continuity of the khandhas, for, being thoroughly understood, they are like trees cut down at the roots.

[29] Also at A. i. 60.

[30] MA. i. 128, for the individuality that is present here and now.

[31] In regard to the four postures, MA. i. 128.

[32] pacchimaṃ janataṃ. See B.D. i. 66, n. MA. i. 129 says: "the young men of family, gone forth from faith, seeing that the Lord dwells in the forest, think that the Lord would not undertake forest lodgings if there were not something to be known, something to be got rid of, something to be developed, something to be realized - so why should not they? And they think that they should dwell there. Thus do they quickly become end-makers of anguish. Thus there comes to be compassion for those who come after (or, the lowest of folk)."

ed1 Ms. Horner's abbreviation leave her choice here in doubt.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

1. Mūla-Pariyāya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

1. The Division of the Synopsis of Fundamentals

5. Discourse on No Blemishes

Anaṇgaṇa Suttaṃ

[31]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there

the venerable Sāriputta addressed the monks,

saying:

"Reverend monks."

"Your reverence," these monks answered the venerable Sāriputta in assent.

Then the venerable Sāriputta spoke thus:

"Your reverences, these four kinds of persons[2]

are found existing in the world.[3]

What are the four?

Your reverences, there is here

some person with a blemish[4]

who thinks:

'Subjective' is ajjhattaṃ: ajjh [to this] + attā [self] attributable to this individual, personal, internal.

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

1. Mūla-Pariyāya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

1. The Division of the Synopsis of Fundamentals

6. Discourse on What One May Wish

Ākankheyya Suttaṃ

[41]

THUS have I heard:[2]:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there

the Lord addressed the monks, saying:

"Monks."

"Revered one," these monks answered the Lord in assent.

The Lord spoke thus:

"Fare along, monks, possessed of moral habit,

possessed of the Obligations,

fare along controlled by the control of the Obligations,

possessed of right conduct and resort,

seeing danger in the slightest faults;

undertaking them rightly,

train yourselves in the rules of training.[3]

Monks, if a monk should wish:

'May I be agreeable to my fellow Brahma-farers,

liked by them,

revered and respected,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,[4]

whose meditation is uninterrupted,

who is endowed with vision,[5]

a cultivator of empty places.[6]

Monks, if a monk should wish:

'May I be one who receives the requisites of robes,

almsfood,

lodgings,

and medicines for the sick,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'May these services of those[7] from whom I enjoy the requisites of robes, almsfood, lodgings, requisites for the sick, be of great merit, of great advantage,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'May this be a great fruit,

a great [42] advantage

to those of my kith and kin

who, their minds pleased,

recollect the departed

who have passed away,'[8]

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'May I be one

who overcomes aversion[9]

and liking[10],

and may aversion not overcome me,

may I fare along

constantly conquering any aversion that has arisen,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'May I be one

who overcomes fear and dread,

and may fear and dread

not overcome me,

may I fare along constantly conquering

any fear and dread that has arisen,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'May I be one

who, at will,[11]

without trouble,

without difficulty,

acquires the four meditations

which are of the purest mentality,

abidings in ease here-now,'[12]

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'Those incorporeal deliverances[13] which are calmed,

transcending forms,

may I fare along

having realized[14] them

while in the body,'[15]

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'By the total destruction

of the three fetters

may I be a stream-attainer,[16]

not liable to the Downfall,

assured,

bound for awakening,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'By the total destruction

of the three fetters,

by the reduction of attachment,

aversion,

confusion,

may I be a once-returner;

having come back once only to this [43] world,

may I make an end of anguish,'[17]

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'By the total destruction

of the five fetters

that bind one to the lower world,[18]

may I be of spontaneous uprising,

one who has utterly attained to Nibbāna there,[19] not liable to return from that world,'[20]

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'May I experience the various forms of psychic power:[21]

Having been one

may I be manifold,

having been manifold

may I be one;

manifest or invisible

may I go unhindered through a wall,

through a rampart,

through a mountain

as if through air;

may I plunge into the ground

and shoot up again

as if in water;

may I walk upon the water

without parting it

as if on the ground;

sitting cross-legged

may I travel through the air

like a bird on the wing;

with my hand

may I rub and stroke this moon and sun

although they are of such mighty power and majesty;

and even as far as the Brahma-world

may I have power in respect of my body,'[22],'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'By the purified deva-like hearing

which surpasses that of men,

may I hear both (kinds of) sounds -

deva-Hke ones

and human ones,

whether they be far or near,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.[23]

Monks, if a monk should wish:

'May I know intuitively by mind

the minds of other beings,[24]

of other individuals,

so that I may know intuitively

of a mind that is full of attachment[25]

that it is full of attachment;

or so that I may know intuitively

of a mind that is without attachment,

that it is without attachment;

or so that I may know intuitively

of a mind that is full of aversion,

that it is full of aversion;

or so that I may know intuitively

of a mind that is without aversion,

that it is without [44] aversion;

or so that I may know intuitively

of a mind that is full of confusion,

that it is full of confusion;

or so that I may know intuitively

of a mind that is without confusion,

that it is without confusion;

or or so that I may know intuitively

of a mind that is contracted

that it is contracted;

or so that I may know intuitively

of a mind that is distracted

that it is distracted;

or so that I may know intuitively

of a mind that has become great

that it has become great;

or so that I may know intuitively

of a mind that has not become great

that it has not become great;

or so that I may know intuitively

of a mind with (some other mental state) superior to it

that it has (some other mental state) superior to it;

or so that I may know intuitively

of a mind that has no (other mental state) superior to it

that it has no (other mental state) superior to it;

or so that I may know intuitively

or of a mind that is composed

that it is composed;

or so that I may know intuitively

or of a mind that is not composed

that it is not composed;

or so that I may know intuitively

or of a mind that is freed

that it is freed;

or so that I may know intuitively

of a mind that is not freed

that it is not freed,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'May I recollect (my) manifold former habitations,[26] that is to say,

one birth,

two births,

three births, four births, five births,

ten births, twenty births, forty births, fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

many an eon of integration,

many an eon of disintegration,

many an eon of integration-disintegration;

such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this I arose here.

Thus may I remember (my) divers former habitations

in all their modes and detail,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'With the purified deva-vision

surpassing that of men,[27]

may I behold beings

as they pass hence

or come to be -

mean,

excellent,

fair,

foul,

in a good bourn,

in a bad bourn,

according to the consequences of their deeds;

may I comprehend:

Indeed these worthy beings

were possessed of wrong conduct in body,

speech

and thought,

they were scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these,

at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who were not scoffers at the ariyans,

holding a right view,

incurring deeds consequent on a right view - [45]

these

at the breaking up of the body after dying

have arisen in a good bourn,

a heaven world.

Thus, with the purified deva-vision

surpassing that of men

may I behold beings

as they pass hence,

as they arise -

mean,

excellent,

fair,

foul,

in a good bourn,

in a bad bourn,

according to the consequences of their deeds,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

Monks, if a monk should wish:

'By the destruction of the cankers,[28]

having realized by my own super-knowledge

here and now

the freedom of mind,[29]

and freedom through wisdom[30]

that are cankerless,

entering thereon,

may I abide therein,'

he should be one who fulfils the moral habits,

who is intent on mental tranquillity within,

whose meditation is uninterrupted,

who is endowed with vision,

a cultivator of empty places.

That of which I have spoken thus was spoken in relation to this:

Fare along, monks, possessed of moral habit,

possessed of the Obligations,

fare along controlled by the control of the Obligations,

possessed of right conduct and resort,

seeing danger in the slightest faults;

undertaking them rightly,

train yourselves in the rules of training."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on What one may Wish

[1] At MA. i. 15, DA.. i. 50 this Sutta is mentioned as an example of a discourse preached by the Buddha of his own accord, attano ajjhāsayen'eva.

[2] Cf. A. v. 131.

[3] MA. i. 155 says all is given in detail in Vism. (p. 16f.). Cf. D. i. 63; Miln. 375.

[4] Cf. M. i. 213; It. p. 39.

[5] vipassanā. A sevenfold viewing, anupassanā, is mentioned at MA. i. 157, Pts. i. 10.

[6] Cf. Khp. VII.

[7] MA. i. 159 says devas or men.

[8] Cf. Sn. 590.

[9] MA. i. 160, for remote lodgings. Cf. M. iii. 97, A. iv. 291, v, 132 for this whole passage.

[10] MA. i. 160, to the five strands of sense-pleasures.

[11] Cf. M. i. 354; A. ii 23, iii. 114, 133, v. 132, etc.

[12] diṭṭha-dhamma is called the present individuality. Here the meaning is "of beings abiding in ease," for which a synonym is the four meditations on the fine-material plane.

[13] Cf. D. ii. 70.

[14] phassitvā. MA. i. 162 says nāma-kāyena phusitvā; pāpuṇitvā adhigantvā.

[15] kāyena.

[16] MA. i. 162 says "stream" is a synonym for the Way and quotes S. v. 347, adding that here (i.e. above) the name is given for a fruit of the Way.

[17] MA. i. 163 explains dukkha here as vaṭṭa-dukkha, the anguish of whirling (on in recurrent birth).

[18] See M. Sutta 64.

[19] This formula therefore is not "peculiar to Samy. and Ang.", as stated at G.S. ii. 243, n. 1.

[20] The Brahma-world, MA. i. 164.

[21] M. i. 494; D. i. 78; A. i. 170, 255, etc.

[22] This is called the marvel of psychic power at A. i. 170. Cf. also S. v. 282, etc.

[23] Cf. A. i. 255.

[24] As at e.g. M. i. 59, 69. See notes at p. 76, below.

[25] Cf. M. i. 59, 69, 495; A. i. 255; D. i. 80, etc.

[26] Cf. M. i. 22; A. i. 255, etc.

[27] Cf. M. i. 22-23; A. i. 256, etc.

[28] Cf. M. i. 22-23, A. i. 256.

[29] MA. i. 164 says this is contemplation that is freed from attachment.

[30] MA. i. 164 says this should be so called because it is freed from ignorance.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

1. Mūla-Pariyāya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

1. The Division of the Synopsis of Fundamentals

7. Discourse on

the Simile of the Cloth

Vatth'Ūpama Suttaṃ

[45]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there

the Lord addressed the monks, saying:

"Monks."

"Revered [46] one,"

these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, as a cloth that is staied and dirty

and which a dyer might dip into this and that dye

— be it dark green or yellow or red or crimson —

would be dyed a bad colour;

it would not be clear in color.

What is the reason for this?

Monks, it is because the cloth was not clean.

Even so, monks, a bad bourn[2] is to be expected

when the mind is stained.

■

Monks, as a cloth that is quite clean,

quite pure,

and which a dyer might dip into this or that dye

— be it dark green or yellow or red or crimson —

would be dyed a good colour;

it would be clear in colour.

What is the reason for this?

Monks, it is because the cloth was clean.

Even so, monks, a good bourn[3] is to be expected

when the mind is not stained.

§

And what, monks,

are the defilements of the mind?

Greed and covetousness[4] is a defilement of the mind,

malevolence is a defilement of the mind,

anger is a defilement of the mind,

malice is a defilement of the mind,

hypocrisy is a defilement of the mind,

spite is a defilement of the mind,

envy is a defilement of the mind,

stinginess is a defilement of the mind,

deceit is a defilement of the mind,

treachery is a defilement of the mind,

obstinacy is a defilement of the mind,

impetuosity is a defilement of the mind

arrogance is a defilement of the mind,

pride is a defilement of the mind,

conceit is a defilement of the mind,

indolence is a defilement of the mind.

§

Monks, a monk thinks that greed and covetousness

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is greed and covetousness;

a monk thinks that malevolence

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is malevolence,

a monk thinks that anger

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is anger,

a monk thinks that malice

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is malice,

a monk thinks that hypocrisy

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is hypocrisy,

a monk thinks that spite

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is spite,

a monk thinks that envy

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is envy,

a monk thinks that stinginess

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is stinginess,

a monk thinks that deceit

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is deceit,

a monk thinks that treachery

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is treachery,

a monk thinks that obstinacy

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is obstinacy,

a monk thinks that impetuosity

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is impetuosity,

a monk thinks that arrogance

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is arrogance,

a monk thinks that pride

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is pride,

a monk thinks that conceit

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is conceit,

a monk thinks that indolence

is a defilement of the mind,

and having known it thus,

he gets rid of the defilement of the mind

that is indolence.

§

When, monks, the monk

thinks that greed and covetousness is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is greed and covetousness is got rid of;

thinks that malevolence

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is malevolence is got rid of,

thinks that anger

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is anger is got rid of,

thinks that malice

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is malice is got rid of,

thinks that hypocrisy

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is hypocrisy is got rid of,

thinks that spite

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is spite is got rid of,

thinks that envy

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is envy is got rid of,

thinks that stinginess

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is stinginess is got rid of,

thinks that deceit

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is deceit is got rid of,

thinks that treachery

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is treachery is got rid of,

thinks that obstinacy

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is obstinacy is got rid of,

thinks that impetuosity

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is impetuosity is got rid of,

thinks that arrogance

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is arrogance is got rid of,

thinks that pride

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is pride is got rid of,

thinks that conceit

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is conceit is got rid of,

thinks that indolence

is a defilement of the mind,

and having known it thus,

the defilement of the mind

that is indolence is got rid of,

he becomes possessed of unwavering confidence in the Awakened One and thinks:

'Thus indeed is he the Lord,

perfected,

wholly self-awakened,

endowed with knowledge and right conduct,

well-farer,

knower of the world(s),

incomparable charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.'

■

He becomes [47] possessed of unwavering confidence in Dhamma and thinks;

'Dhamma is well taught by the Lord,

it is self-realized,

it is timeless,[5]

it is a come-and-see thing,

leading onwards,[6] to be understood individually by the wise.'

■

He becomes possessed of unwavering confidence in the Order and thinks:

'The Lord's Order of disciples

is of good conduct,

the Lord's Order of disciples

is upright,

the Lord's Order of disciples

is of wise conduct,

the Lord's Order of disciples

is of dutiful conduct,

that is to say

the four pairs of men,

the eight individuals.[7]

This Order of the Lord's disciples

is worthy of alms,

worthy of hospitality,

worthy of offerings,

worthy of reverence,

it is a matchless field of merit for the world.'[8]

§

At this stage[9]

there is for him giving up,

renouncing,

rejecting,

getting rid of,

forsaking.

■

He, thinking:

'Possessed of unwavering confidence in the Awakened One am I,'

acquires knowledge of the goal,[10]

acquires knowledge of Dhamma,'[11]

acquires the delight

that is connected with Dhamma;

rapture is born from that delight,

being rapturous,

his body is impassible,

with the body impassible,

joy[12] is felt,

because of joy

the mind is (well) concentrated.[13]

■

Thinking:

'Possessed of unwavering confidence in Dhamma am I,'

he acquires knowledge of the goal,

acquires knowledge of Dhamma,'

acquires the delight

that is connected with Dhamma;

rapture is born from that delight,

being rapturous,

his body is impassible,

with the body impassible,

joy is felt,

because of joy

the mind is (well) concentrated.

■

Thinking:

'Possessed of unwavering confidence in the Order am I,'

he acquires knowledge of the goal,

acquires knowledge of Dhamma,'

acquires the delight

that is connected with Dhamma;

rapture is born from that delight,

being rapturous,

his body is impassible,

with the body impassible,

joy is felt,

because of joy

the mind is (well) concentrated.

■

Thinking:

'At this stage

there comes to be for me

giving up,

renouncing,

rejecting,

getting rid of,

forsaking,'

he acquires knowledge of the goal,

acquires knowledge of Dhamma,'

acquires the delight

that is connected with Dhamma;

rapture is born from that delight,

being rapturous,

his body is impassible,

with the body impassible,

joy is felt,

because of joy

the mind is (well) concentrated.

§

[48] A monk, monks, of such moral habit,[14]

of such Dhamma,

of such wisdom -

even if he eat fine almsfood,

the black grains removed,

with various curries,

various vegetables,[15]

that will not be a stumbling-block for him.

■

Monks, even as a stained and dirty cloth,

if put in clear water

becomes pure and clean,

or as gold

put into a smelting-pot

becomes pure and clean,

in like manner, monks,

a monk of such moral habit,

of such Dhamma,

of such wisdom,

even if he eat fine almsfood,

the black grains removed,

with various curries,

various vegetables,

that will not be a stumbling-block for him.

§

He dwells, having suffused the first quarter

with a mind of friendliness,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world

everywhere,

in every way,

with a mind of friendliness

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

He dwells having suffused the first quarter

with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world

everywhere,

in every way,

with a mind of compassion

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

He dwells having suffused the first quarter

with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world

everywhere,

in every way,

with a mind of sympathetic joy

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

He dwells having suffused the first quarter

with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world

everywhere,

in every way,

with a mind of equanimity

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

§

He comprehends:

'There is this,[16]

there is a low,[17]

there is the excellent,[18]

there is a further escape from perceptions.'[19]

For one thus knowing,

thus seeing,

the mind is freed

from the canker of sense-pleasures

and the mind is freed

from the canker of becoming

and the mind is freed

from the canker of ignorance.

In freedom

the knowledge comes to be

that he is freed,

and he comprehends:

'Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such.'

Monks, this is called a monk

who is washed

with an inner washing."[20]

§

[49] Now at that time

the brahman Sundarika-Bhāradvājai[21]

was sitting not far from the Lord.

Then the brahman Sundarika-Bhāradvājai

spoke thus to the Lord:

"Does the revered Gotama

go down to wash in the river Bāhukā?"[22]

"Brahman, what is there

to the river Bāhukā?

Of what use is the river Bāhuka?"

"But, good Gotama, the river Bāhukā

is considered by the many-folk

as a means of purification,[23]

the river Bāhukā is considered by the manyfolk

to be for merit.

For in the river Bāhukā

the many-folk wash away

the evil deeds that have been done."

Then the Lord addressed the brahman Sundarika-Bhāradvājai in verses:

"In the Bāhukā, and at Adhikakkā,[24]

At Gayā,[24] and in the Sundarikā,

In the Sarassatī, and at Payāga,[25]

Then in the river Bāhumatī,[26]

The fool, though entering constantly,

Does not cleanse his dark deed.[27]

What can the Sundarikā, do?

What Payāga, what the Bāhukā river?

They do not cleanse that hostile guilty man

Intent on evil deeds.

For the pure every day is auspicious,

for the pure every day is holy,[28]

[50] For the pure of bright deeds[29]

there is ever the practice of (good) custom.

Bathe in this only,[30] brahman,

Make all creatures secure.[31]

If you do not speak a lie,[32]

if you harm no living thing,[33]

If you take not the ungiven,[34]

are believing, not stingy —

What can you do by going to Gayā,

when Gayā is only a well[35] for you?"

When this had been said,

the brahman Sundarika-Bhāradvājai

spoke thus to the Lord:

"It is excellent, good Gotama;

it is excellent, good Gotama.

It is as if, good Gotama,

one might set upright

what had been upset,

or disclose what had been covered,

or show the way

to one who had gone astray,

or bring an oil lamp into the darkness

so that those with vision might see material shapes;

even so

in many a figure

has Dhamma been made clear by the good Gotama,

I,

even I,

am going to the revered Gotama for refuge,

and to Dhamma,

and to the Order of monks.

May I receive the going forth[36]

in the presence of the good Gotama,

may I receive ordination."[37]

Then the brahman Sundarika-Bhāradvājai

received the going forth

in the Lord's presence,

he received ordination.

Soon after he had been ordained

the venerable Bhāradvājai,

abiding alone,[38]

aloof,[39]

diligent,

ardent,[40]

self-resolute,[41]

not long afterwards,

by his own super-knowledge,

having precisely here-now[42] realized

[51] that matchless culmination of the Brahma-faring[43]

for the sake of which

young men of family[44]

rightly go forth from home

into homelessness,

abided in it.

He comprehended:

"Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such."

So the venerable Bhāradvājai

became one of the perfected ones.

Discourse on the Simile of the Cloth

[1] Called at MA. i. 165 Vattha sutta. It states that there are four ways of presenting a similitude or parable in relation to its meaning; here the simile is given first, then the meaning.

The 'bad bourn' for a bad bhikkhu is not the same as the bad born of a layman committing the same offense; the bhikkhu always carries the extra weight of being a representative of the Buddha, Dhamma and Saṇgha.

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

1. Mūla-Pariyāya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

1. The Division of the Synopsis of Fundamentals

8. Discourse on Expunging

Sallekha Suttaṃ

[51]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then the venerable Cunda the Great,[1]

emerging towards evening from solitary meditation,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance

the venerable Cunda the Great spoke thus to the Lord:

"Those various types of views,[2] Lord,

that arise in the world

and are connected with theories of the self

or with theories of the world,

does there come to be ejection of these views,

does there come to be renunciation of these views

for a monk who wisely reflects from the beginning?"

[52] "Those various types of views, Cunda,

that arise in the world

and are connected with theories of the self

or with theories of the world -

wherever these views arise

and wherever they obsess (the mind)

and wherever they are current,

it is by seeing them with perfect wisdom

as they really are,

thus:

'This is not mine,[3]

this am I not,[4]

this is not my self,'[5]

that there is ejection of these views,

that there is renunciation of these views.

§

The situation occurs, Cunda,

when a monk here,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

may enter on and abide in the first meditation

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful.

It may occur to him:

'I fare along[6] by expunging.'

But these,[7] Cunda, are not called expungings

in the discipline for an ariyan;

these are called:

'abidings in ease here-now'

in the discipline for an ariyan.

■

This situation occurs, Cunda,

when some monk here,

by allaying initial thought and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

may enter on

and abide in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration,

and is rapturous and joyful.

It may occur to him:

'I fare along by expunging.'

But these, Cunda, are not called expungings

in the discipline for an ariyan;

these are called

'abidings in ease here-now'

in the discipline for an ariyan.

■

This situation occurs, Cunda,

when some monk here,

by the fading out of rapture,

may abide with equanimity,

attentive,

and clearly conscious,

and may experience in his person

that joy of which the ariyans say:

'Joyful lives he

who has equanimity and is mindful,'

and may enter on

and abide in

the third meditation.

It may occur to him:

'I fare along by expunging.'

But these, Cunda, are not called expungings

in the discipline for an ariyan;

these are called:

'abidings in ease here-now'

in the discipline for an ariyan.

■

This situation occurs, Cunda,

when some monk here,

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

may enter on

and abide in

the fourth meditation

which has neither anguish nor joy,

and that is entirely purified

by equanimity and mindfulness.

It may occur to him:

[53] 'I fare along by expunging.'

But these, Cunda, are not called expungings

in the discipline for an ariyan;

these are called:

'abidings in ease here-now'

in the discipline for an ariyan.

■

This situation occurs, Cunda,

when some monk here,

by wholly transcending perceptions of material shapes,

by the going down of perceptions

due to sensory impressions,

by not reflecting on the perceptions of multiformity,

thinking:

'Ether is unending,'

may enter on

and abide in

the plane of infinite ether.[8]

It may occur to him:

'I fare along by expunging.'

But these, Cunda, are not called expungings

in the discipline for an ariyan;

these are called:

'abidings that are peaceful'[9]

in the discipline for an ariyan.

■

This situation occurs, Cunda,

when some monk here,

by wholly transcending the plane of infinite ether,

thinking:

'Consciousness is unending,'

may enter on

and abide in

the plane of infinite consciousness.

It may occur to him:

'I fare along by expunging.'

But these, Cunda, are not called expungings

in the discipline for an ariyan;

these are called:

'abidings that are peaceful'

in the discipline for an ariyan.

■

This situation occurs, Cunda,

when some monk here,

by wholly transcending the plane of infinite consciousness,

thinking:

'There is no-thing,'

may enter on

and abide in

the plane of no-thing.

It may occur to him:

'I fare along by expunging.'

But these, Cunda, are not called expungings

in the discipline for an ariyan;

these are called:

'abidings that are peaceful'

in the discipline for an ariyan.

■

This situation occurs, Cunda,

when some monk here,

by wholly transcending the plane of no-thing,

may enter on

and abide in

the plane of neither-perception-nor-non-perception.

It may occur to him:

'I fare along by expunging.'

But these, Cunda, are not called expungings

in the discipline for an ariyan;

these are called:

'abidings that are peaceful'

in the discipline for an ariyan.

§

Herein, Cunda,

is expunging to be done by you:

Thinking:

[1] 'Others may be harmful;

we, as to this,

will not be harmful' -

so is expunging to be done.

[2] 'Others may be those to make onslaught on creatures;

we, as to this,

will be those who are restrained

from making onslaught on creatures' -

so is expunging to be done.

[3] 'Others may be takers of what is not given;

we, as to this,

will be restrained from taking what is not given' -

so is expunging to be done.

[4] 'Others may be non-Brahma-farers;

we, as to this will be Brahma-farers'[10] -

so is expunging to be done.

[5] 'Others may be [54] speakers of lies;

we, as to this,

will be restrained from lying speech' -

so is expunging to be done.

[6] 'Others may be of harsh speech;

we, as to this,

will be restrained from harsh speech' -

so is expunging to be done.

[7] 'Others may be of rough speech;

we, as to this,

will be restrained from rough speech' -

so is expunging to be done.

[8] 'Others may be of frivolous speech;

we, as to this,

will be restrained from frivolous speech' -

so is expunging to be done.

[9] 'Others may be covetous;

we, as to this,

will be non-covetous' -

so is expunging to be done.

[10] 'Others may be corrupt in mind;

we, as to this,

will be incorrupt in mind.' -

so is expunging to be done.

[11] 'Others may be of wrong view;

we, as to this,

will be of perfect view' -

so is expunging to be done.

[12] 'Others may be of wrong thoughts;

we, as to this,

will be of perfect thoughts' -

so is expunging to be done.

[13] 'Others may be of wrong speech;

we, as to this,

will be of perfect speech' -

so is expunging to be done.

[14] 'Others may be of wrong activity;

we, as to this,

will be of perfect activity' -

so is expunging to be done.

[15] 'Others may be of a wrong way of living;

we, as to this,

will be of perfect way of living' -

so is expunging to be done.

[16] 'Others may be of wrong endeavour;

we, as to this,

will be of perfect endeavour' -

so is expunging to be done.

[17] 'Others may be of wrong mindfulness;

we, as to this,

will be of perfect mindfulness' -

so is expunging to be done.

[18] 'Others may be of wrong concentration;

we, as to this,

will be of perfect concentration' -

so is expunging to be done.

[19] 'Others may be of wrong knowledge;

we, as to this,

will be of perfect knowledge' -

so is expunging to be done.

[20] 'Others may be of wrong freedom;

we, as to this,

will be of perfect freedom' -

so is expunging to be done.

[21] 'Others may be encompassed by sloth and torpor;

we, as to this,

will be without sloth and torpor -

so is expunging to be done.

[22] Others may be puffed up;

we, as to this,

will not be puffed up' -

so is expunging to be done.

[23] Others may be doubtful;

we, as to this,

will be crossed over doubt' -

so is expunging to be done.

[24] Others may be wrathful;

we, as to this,

will be without wrath' -

so is expunging to be done.

[25] Others may be rancorous;

we, as to this,

will not be rancorous -

so is expunging to be done.

[26] Others may be harsh;

we, as to this,

will not be harsh -

so is expunging to be done.

[27] Others may be spiteful;

we, as to this,

will be without spite' -

so is expunging to be done.

[28] Others may be envious;

we, as to this,

will be without envy -

so is expunging to be done.

[29] Others may be grudging;

we, as to this,

will be not grudging' -

so is expunging to be done.

[30] Others may be treacherous;

we, as to this,

will be not treacherous' -

so is expunging to be done.

[31] Others may be deceitful;

we, as to this,

will be not deceitful -

so is expunging to be done.

[32] Others may be stubborn;

we, as to this,

will be not stubborn -

so is expunging to be done.

[33] Others may be proud;

we, as to this,

will be not proud -

so is expunging to be done.

[34] Others may be difficult to speak to;[11];

we, as to this,

will be easy to speak to -

so is expunging to be done.

[35] Others may be friends of those who are evil;[12]

we, as to this,

will be friends of those who are lovely'[13] -

so is expunging to be done.

[36] 'Others may be indolent;

we, as to this,

will be diligent' -

so is expunging to be done.

[37] 'Others may be lacking in faith;[14]

we, as to this,

will be of faith' -

so is expunging to be done.

[38] Others may be shameless;[14]

we, as to this,

will feel shame' -

so is expunging to be done.

[39] Others may be reckless;[14]

[55] we, as to this,

will be cautious' -

so is expunging to be done.

[40] Others may be those who have heard little;

we, as to this,

will have heard much' -

so is expunging to be done.

[41] Others may be lazy;[15]

we, as to this,

will be of stirred up energy' -

so is expunging to be done.

[42] Others may be of muddled mindfulness;

we, as to this,

will be those with mindfulness set up before us.' -

so is expunging to be done.

[43] Others may be weak in wisdom;

we, as to this,

will be endowed with wisdom' -

so is expunging to be done.

[44] Others may seize the temporal,

grasping it tightly,

not letting go of it easily;[16]

we, as to this,

will not seize the temporal,

not grasping it tightly,

letting go of it easily' -

so is expunging to be done.

§

Now I, Cunda, say that the arising of thought

is very helpful in regard to skilled states (of mind),

not to speak of gesture and speech

that are in conformity (with thought).

Therefore, Cunda,

the thought should arise:

[1] 'Others may be harmful;

we, as to this,

will not be harmful.'

The thought should arise:

[2] 'Others may be those to make onslaught on creatures;

we, as to this,

will be those who are restrained

from making onslaught on creatures.'

The thought should arise:

[3] 'Others may be takers of what is not given;

we, as to this,

will be restrained from taking what is not given.'

The thought should arise:

[4] 'Others may be non-Brahma-farers;

we, as to this will be Brahma-farers.'

The thought should arise:

[5] 'Others may be speakers of lies;

we, as to this,

will be restrained from lying speech.'

The thought should arise:

[6] 'Others may be of harsh speech;

we, as to this,

will be restrained from harsh speech.'

The thought should arise:

[7] 'Others may be of rough speech;

we, as to this,

will be restrained from rough speech.'

The thought should arise:

[8] 'Others may be of frivolous speech;

we, as to this,

will be restrained from frivolous speech.'

The thought should arise:

[9] 'Others may be covetous;

we, as to this,

will be non-covetous.'

The thought should arise:

[10] 'Others may be corrupt in mind;

we, as to this,

will be incorrupt in mind..'

The thought should arise:

[11] 'Others may be of wrong view;

we, as to this,

will be of perfect view.'

The thought should arise:

[12] 'Others may be of wrong thoughts;

we, as to this,

will be of perfect thoughts.'

The thought should arise:

[13] 'Others may be of wrong speech;

we, as to this,

will be of perfect speech.'

The thought should arise:

[14] 'Others may be of wrong activity;

we, as to this,

will be of perfect activity.'

The thought should arise:

[15] 'Others may be of a wrong way of living;

we, as to this,

will be of perfect way of living.'

The thought should arise:

[16] 'Others may be of wrong endeavour;

we, as to this,

will be of perfect endeavour.'

The thought should arise:

[17] 'Others may be of wrong mindfulness;

we, as to this,

will be of perfect mindfulness.'

The thought should arise:

[18] 'Others may be of wrong concentration;

we, as to this,

will be of perfect concentration.'

The thought should arise:

[19] 'Others may be of wrong knowledge;

we, as to this,

will be of perfect knowledge.'

The thought should arise:

[20] 'Others may be of wrong freedom;

we, as to this,

will be of perfect freedom.'

The thought should arise:

[21] 'Others may be encompassed by sloth and torpor;

we, as to this,

will be without sloth and torpor.'

The thought should arise:

[22] 'Others may be puffed up;

we, as to this,

will not be puffed up.'

The thought should arise:

[23] 'Others may be doubtful;

we, as to this,

will be crossed over doubt.'

The thought should arise:

[24] 'Others may be wrathful;

we, as to this,

will be without wrath.'

The thought should arise:

[25] 'Others may be rancorous;

we, as to this,

will not be rancorous.'

The thought should arise:

[26] 'Others may be harsh;

we, as to this,

will not be harsh.'

The thought should arise:

[27] 'Others may be spiteful;

we, as to this,

will be without spite.'

The thought should arise:

[28] 'Others may be envious;

we, as to this,

will be without envy.'

The thought should arise:

[29] 'Others may be grudging;

we, as to this,

will be not grudging.'

The thought should arise:

[30] 'Others may be treacherous;

we, as to this,

will be not treacherous.'

The thought should arise:

[31] 'Others may be deceitful;

we, as to this,

will be not deceitful.'

The thought should arise:

[32] 'Others may be stubborn;

we, as to this,

will be not stubborn.'

The thought should arise:

[33] 'Others may be proud;

we, as to this,

will be not proud.'

The thought should arise:

[34] 'Others may be difficult to speak to;

we, as to this,

will be easy to speak to.'

The thought should arise:

[35] 'Others may be friends of those who are evil;

we, as to this,

will be friends of those who are lovely.'

The thought should arise:

[36] 'Others may be indolent;

we, as to this,

will be diligent.'

The thought should arise:

[37] 'Others may be lacking in faith;

we, as to this,

will be of faith.'

The thought should arise:

[38] 'Others may be shameless;

we, as to this,

will feel shame.'

The thought should arise:

[39] 'Others may be reckless; we, as to this,

will be cautious.'

The thought should arise:

[40] 'Others may be those who have heard little;

we, as to this,

will have heard much.'

The thought should arise:

[41] 'Others may be lazy;

we, as to this,

will be of stirred up energy.'

The thought should arise:

[42] 'Others may be of muddled mindfulness;

we, as to this,

will be those with mindfulness set up before us..'

The thought should arise:

[43] 'Others may be weak in wisdom;

we, as to this,

will be endowed with wisdom' .'

The thought should arise:

[44] 'Others may seize the temporal,

grasping it tightly,

not letting go of it easily;

we, as to this,

will not seize the temporal,

not grasping it tightly,

letting go of it easily.'

§

Cunda, like an uneven road

although there may be another even road

for going by;

and, Cunda, like an uneven ford

although there may be another even ford

for going by;

even so, Cunda,

[1] there is non-harming

for a harmful individual to go by;

[2] there is restraint from onslaught on creatures

for an individual to go by who makes onslaught on creatures;

[3] there is restraint from taking what is not given

for an individual to go by who is a taker of what is not given;

[4] there is the Brahma-faring to go by

for an individual to go by who is a non-Brahma-farer;

[5] there is restraint from lying speech to go by

for an individual to go by who is of lying speech;

[6] there is restraint from harsh speech to go by

for an individual to go by who is of harsh speech;

[7] there is restraint from rough speech to go by

for an individual to go by who is of rough speech;

[8] there is restraint from frivolous speech to go by

for an individual to go by who is of frivolous speech;

[9] there is non-coveting to go by

for an individual to go by who is covetous;

[10] there is in-corruption of mind to go by

for an individual to go by who is corrupt in mind;

[11] there is perfect view to go by

for an individual to go by who is of wrong view;

[12] there is perfect thought to go by

for an individual to go by who is of wrong thought;

[13] there is perfect speech to go by

for an individual to go by who is of wrong speech;

[14] there is perfect activity to go by

for an individual to go by who is of wrong activity;

[15] there is perfect way of living to go by

for an individual to go by who is of wrong way of living;

[16] there is perfect endeavour to go by

for an individual to go by who is of wrong endeavour;

[17] there is perfect mindfulness to go by

for an individual to go by who is of wrong mindfulness;

[18] there is perfect concentration to go by

for an individual to go by who is of wrong concentration;

[19] there is perfect knowledge to go by

for an individual to go by who is of wrong knowledge;

[20] there is perfect freedom to go by

for an individual to go by who is wrong freedom;

[21] there is being without sloth and torpor to go by

for an individual to go by who is encompassed by sloth and torpor;

[22] there is not being puffed up to go by

for an individual to go by who is puffed up;

[23] there is being crossed over doubt to go by

for an individual to go by who is doubtful;

[24] there is being without wrath to go by

for an individual to go by who is wrathful;

[25] there is non-rancour to go by

for an individual to go by who is rancorous;

[26] there is non-disparagemented1 to go by

for an individual to go by who is disparaging;

[27] there is non-spite to go by

for an individual to go by who is spiteful;

[28] there is non-jealousy to go by

for an individual to go by who is jealous;

[29] there is non-miserliness to go by

for an individual to go by who is miserly;

[30] there is non-treachery to go by

for an individual to go by who is treacherous;

[31] there is non-deceit to go by

for an individual to go by who is deceitful;

[32] there is non-stubbornness to go by

for an individual to go by who is stubborn;

[33] there is non-pride to go by

for an individual to go by who is proud;

[34] there is ease of being spoken to to go by

for an individual to go by who is difficult to speak to;

[35] there is friendship with those who are lovely to go by

for an individual to go by who is friends of those who are evil;

[36] there is diligence to go by

for an individual to go by who is indolent;

[37] there is faith to go by

for an individual to go by who is lacking in faith;

[38] there is shame to go by

for an individual to go by who is shameless;

[39] there is caution to go by

for an individual to go by who is reckless;

[40] there is having heard much to go by

for an individual to go by who has heard little;

[41] there is stirred up [56] energy to go by

for an individual to go by who is lazy;

[42] there is setting up mindfulness before one to go by

for an individual to go by who is of muddled mindfulness;

[43] there is endowment with wisdom to go by

for an individual to go by who is weak in wisdom;

[44] there is there is not seizing the temporal,

not grasping it tightly,

letting it go easily

for the individual to go by

who seizes the temporal,

grasps it tightly,

letting go of it with difficulty.

§

Cunda, as every unskilled state (of mind) leads downwards,

as every skilled state (of mind) leads upwards,

even so, Cunda,

[1] does non-harming come to be a higher state

for an individual who is harmful;

[2] does restraint from onslaught on creatures come to be a higher state

for an individual who makes onslaught on creatures;

[3] does restraint from taking what is not given come to be a higher state

for an individual who is a taker of what is not given;

[4] does the Brahma-faring come to be a higher state

for an individua who is a non-Brahma-farer;

[5] does restraint from lying speech come to be a higher state

for an individual who is of lying speech;

[6] does restraint from harsh speech come to be a higher state

for an individual who is of harsh speech;

[7] does restraint from rough speech come to be a higher state

for an individual who is of rough speech;

[8] does restraint from frivolous speech come to be a higher state

for an individual who is of frivolous speech;

[9] does non-coveting come to be a higher state

for an individual who is covetous;

[10] does in-corruption of mind come to be a higher state

for an individual who is corrupt in mind;

[11] does perfect view come to be a higher state

for an individual who is of wrong view;

[12] does perfect thought come to be a higher state

for an individual who is of wrong thought;

[13] does perfect speech come to be a higher state

for an individual who is of wrong speech;

[14] does perfect activity come to be a higher state

for an individual who is of wrong activity;

[15] does perfect way of living come to be a higher state

for an individual who is of wrong way of living;

[16] does perfect endeavour come to be a higher state

for an individual who is of wrong endeavour;

[17] does perfect mindfulness come to be a higher state

for an individual who is of wrong mindfulness;

[18] does perfect concentration come to be a higher state

for an individual who is of wrong concentration;

[19] does perfect knowledge come to be a higher state

for an individual who is of wrong knowledge;

[20] does perfect freedom come to be a higher state

for an individual who is of wrong freedom;

[21] does being without sloth and torpor come to be a higher state

for an individual who is encompassed by sloth and torpor;

[22] does not being puffed up come to be a higher state

for an individual who is puffed up;

[23] does being crossed over doubt come to be a higher state

for an individual who is doubtful;

[24] does being without wrath come to be a higher state

for an individual who wrathful;

[25] does non-rancour come to be a higher state

for an individual who is rancorous;

[26] does non-disparagement come to be a higher state

for an individual who is disparaging;

[27] does non-spite come to be a higher state

for an individual who is spiteful;

[28] does non-jealousy come to be a higher state

for an individual who is jealous;

[29] does non-miserliness come to be a higher state

for an individual who is miserly;

[30] does non-treachery come to be a higher state

for an individual who is treacherous;

[31] does non-deceit come to be a higher state

for an individual who is deceitful;

[32] does non-stubbornness come to be a higher state

for an individual who is stubborn;

[33] does non-pride come to be a higher state

for an individual who is proud;

[34] does ease of being spoken to come to be a higher state

for an individual who is difficult to speak to;

[35] does friendship with those who are lovely come to be a higher state

for an individual who is friends of those who are evil;

[36] does diligence come to be a higher state

for an individual who is indolent;

[37] does faith come to be a higher state

for an individual who is lacking in faith;

[38] does shame come to be a higher state

for an individual who is shameless;

[39] does caution come to be a higher state

for an individual who is reckless;

[40] does having heard much come to be a higher state

for an individual who has heard little;

[41] does stirred up energy come to be a higher state

for an individual who is lazy;

[42] does setting up mindfulness before one come to be a higher state

for an individual who is of muddled mindfulness;

[43] does endowment with wisdom come to be a higher state

for an individual who is weak in wisdom;

[44] does not seizing the temporal,

not grasping it tightly,

letting it go easily

come to be a higher state

for an individual who seizes the temporal,

grasps it tightly,

letting go of it with difficulty.

§

This situation does not occur, Cunda,

when one sunk into mud

will by himself

pull out another

who is sunk into mud.

But this situation occurs, Cunda,

when one not sunk into mud

will by himself

pull out another

who is sunk into mud.

This situation does not occur, Cunda,

when one who is not tamed,

not trained,

not utterly quenched,[17]

will by himself tame,

train,

make another utterly quenched.

But this situation occurs, Cunda,

when one who is tamed,

trained,

utterly quenched,

will by himself

tame,

train,

make another utterly quenched.

■

Even so, Cunda,

[1] there is non-harming by means of utter quenching

for an individual who is harmful;

[2] there is restraint from onslaught on creatures by means of utter quenching

for an individual who makes onslaught on creatures;

[3] there is restraint from taking what is not given by means of utter quenching

for an individual who is a taker of what is not given;

[4] there is the Brahma-faring by means of utter quenching

for an individual who is a non-Brahma-farer;

[5] there is restraint from lying speech by means of utter quenching

for an individual who is of lying speech;

[6] there is restraint from harsh speech by means of utter quenching

for an individual who is of harsh speech;

[7] there is restraint from rough speech by means of utter quenching

for an individual who is of rough speech;

[8] there is restraint from frivolous speech by means of utter quenching

for an individual who is of frivolous speech;

[9] there is non-coveting by means of utter quenching

for an individual who is covetous;

[10] there is in-corruption of mind by means of utter quenching

for an individual who is corrupt in mind;

[11] there is perfect view by means of utter quenching

for an individual who is of wrong view;

[12] there is perfect thought by means of utter quenching

for an individual who is of wrong thought;

[13] there is perfect speech by means of utter quenching

for an individual who is of wrong speech;

[14] there is perfect activity by means of utter quenching

for an individual who is of wrong activity;

[15] there is perfect way of living by means of utter quenching

for an individual who is of wrong way of living;

[16] there is perfect endeavour by means of utter quenching

for an individual who is of wrong endeavour;

[17] there is perfect mindfulness by means of utter quenching

for an individual who is of wrong mindfulness;

[18] there is perfect concentration by means of utter quenching

for an individual who is of wrong concentration;

[19] there is perfect knowledge by means of utter quenching

for an individual who is of wrong knowledge;

[20] there is perfect freedom by means of utter quenching

for an individual who is of wrong freedom;

[21] there is being without sloth and torpor by means of utter quenching

for an individual who is encompassed by sloth and torpor;

[22] there is not being puffed up by means of utter quenching

for an individual who is puffed up;

[23] there is being crossed over doubt by means of utter quenching

for an individual who is doubtful;

[24] there is being without wrath by means of utter quenching

for an individual who wrathful;

[25] there is non-rancour by means of utter quenching

for an individual who is rancorous;

[26] there is non-disparagement by means of utter quenching

for an individual who is disparaging;

[27] there is non-spite by means of utter quenching

for an individual who is spiteful;

[28] there is non-jealousy by means of utter quenching

for an individual who is jealous;

[29] there is non-miserliness by means of utter quenching

for an individual who is miserly;

[30] there is non-treachery by means of utter quenching

for an individual who is treacherous;

[31] there is non-deceit by means of utter quenching

for an individual who is deceitful;

[32] there is non-stubbornness by means of utter quenching

for an individual who is stubborn;

[33] there is non-pride by means of utter quenching

for an individual who is proud;

[34] there is ease of being spoken to by means of utter quenching

for an individual who is difficult to speak to;

[35] there is friendship with those who are lovely by means of utter quenching

for an individual who is friends of those who are evil;

[36] there is diligence by means of utter quenching

for an individual who is indolent;

[37] there is faith by means of utter quenching

for an individual who is lacking in faith;

[38] there is shame by means of utter quenching

for an individual who is shameless;

[39] there is caution by means of utter quenching

for an individual who is reckless;

[40] there is having heard much by means of utter quenching

for an individual who has heard little;

[41] there is stirred up energy by means of utter quenching

for an individual who is lazy;

[42] there is setting up mindfulness before one by means of utter quenching

for an individual who is of muddled mindfulness;

[43] there is endowment with wisdom by means of utter quenching

for an individual who is weak in wisdom;

[44] there is not seizing the temporal,

not grasping it tightly,

letting it go easily

come to be a higher state

for an individual who seizes the temporal,

grasps it tightly,

letting go of it with difficulty.

§

In this manner, Cunda, is taught by me

the disquisition on expunging,

is taught the disquisition on the uprising of thought,

is taught the disquisition on going by,

is taught the disquisition on upwards,

is taught the disquisition on utter quenching.

Whatever, Cunda, is to be done

from compassion

by a teacher seeking the welfare of his disciples,

that has been done by me

out of compassion for you.

These, Cunda, are the roots of trees,[18]

these are empty [57] places.[19]

Meditate, Cunda;

do not be slothful;

be not remorseful later.

This is our instruction to you."[20]

Thus spoke the Lord.

Delighted, the venerable Cunda rejoiced in what the Lord had said.

Discourse on Expunging

[1] Mentioned with other great theras at M. iii. 78; A. iii. 299; Ud. 3; Vin. iv. 66. Verses ascribed to him at Thag. 141-142.

[2] Wrong views are meant, MA. i. 182. Wrong views about self (in connection with the khandhas) number twenty (four for each of the five khandhas). See A. ii. 214, S. iii. 16. Wrong views about the world number eight: that the world and the self are eternal, not eternal, both eternal and not, neither eternal nor not eternal; see D. i. 14 ff.

[3] To think etaṃ mama, 'this is mine', is to be in the grip of craving.

[4] To think eso aham asmi, 'I am this', is to be in the grip of pride.

[5] To think eso me attā, 'this is my self', is to be in the grip of wrong view, MA. i. 183.

[6] At MA. i. 244-5, Vbh. 252 (quoted Asl. 167), Nd. ii. 237, viharati is explained by verbs of motion. The idea is that the expunger moves from higher things to higher.

[7] The plural number is used in reference to the properties of the jhānas

[8] See Vism. Ch. X.

[9] santā ete vihārā ... vuccanti. MA. i. 186 explains santa by nibbuta and sukha, quenched and easeful.

[10] abrahmacārī follow a non-brahma, a low inferior Dhamma ... the brahmacāri follow along the course to Brahman, the best (or, as this could be translated, they follow along the highest, brahman, the best course). It also means chastity; see MA. i. 188. The Sallekha Sutta is, at DA. 178, given as an example of a Discourse where brahmacariya is defined as methuna-virati.

[11] See Vin. iii. 178, and B.D. i. 310, n. 1; also M. i. 95.

[12] MA. i. 189 adduces Devadatta as an example.

[13] MA. i. 189 cites Buddhas and those like Sāriputta.

[14] These five terms form a series at Vin. i. 63. See B.D. iv. 82.

[15] These five terms form a series at Vin. i. 63. See B.D. iv. 82.

[16] As at M. i. 96, ii. 246; A. iii. 335, v. 150; Vin. ii. 89; D. iii. 48, 247.

[17] aparinibbuto, not utterly quenched, or burnt out, as to the kilesas, A. i. 194.

[18] MA. i. 196, lodgings at the roots of trees.

[19] Ibid., removed from people.

[20] That is, to meditate and not to be slothful, MA. i. 196. This exhortation is fairly frequent throughout the Piṭakas, e.g. at M. i. 118. Cf: the "cultivator of empty places" at M. i. 33.

ed1 Ms. Horner changes her translation here which can be misleading.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

1. Mūla-Pariyāya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

1. The Division of the Synopsis of Fundamentals

9. Discourse on Perfect View

Sammā Diṭṭhi Suttaṃ

[57]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

There the venerable Sāriputta addressed the monks,

saying:

"Monks."

"Your reverence,"

these monks answered the venerable Sāriputta in assent.

Then the venerable Sāriputta spoke thus:

"Your reverences, it is said:

'Perfect view,[2]

perfect view.'

To what extent indeed, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

one who is possessed of unwavering confidence in Dhamma,

who is come into this true Dhamma?"

"From afar, your reverence,

would we come into the venerable Sāriputta's presence

to learn the meaning of this utterance.

It were good if the meaning of this utterance

were to be made clear by[3] the venerable Sāriputta himself;

the monks, having heard it from the venerable Sāriputta,

will bear it in mind."

[58] "Very well, your reverences,

listen

and attend carefully

and I will speak."

"Yes, your reverence,"

these monks answered the venerable Sāriputta in assent.

The venerable Sāriputta spoke thus:

"When a disciple of the ariyans

comprehends unskill

and un-skill's root,

and comprehends skill

and skill's root,

to this extent, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

who is possessed of unwavering confidence in Dhamma,

one who has come into this true Dhamma.

And what, your reverences, is unskill?

What is unskill's root?

What is skill?

What is skill's root?

Onslaught on creatures, your reverences, is unskill,

taking what is not given is unskill,

sexual misconduct is unskill,

lying speech is unskill,

slanderous speech is unskill,

harsh speech is unskill,

gossip is unskill,

covetise is unskill,

wrath is unskill,

wrong view is unskill.

This, your reverences, is called unskill.

And what, your reverences, is unskill's root?

Greed is unskill's root,

hatred is unskill's root,

confusion is unskill's root.

This, your reverences, is called unskill's root.

And what, your reverences, is skill?

Restraint from onslaught on creatures is skill,

restraint from taking what is not given is skill,

restraint from sexual misconduct is skill,

restraint from lying speech is skill,

restraint from slanderous speech is skill,

restraint from harsh speech is skill,

restraint from gossip is skill,

non-covetise is skill,

non-wrath is skill,

perfect view is skill.

This, your reverences, is called skill.

And what, your reverences, is skill's root?

Non-greed is skill's root,

non-hatred is skill's root,

non-confusion is skill's root.

This, your reverences, is called skill's root.

When, your reverences, a disciple of the ariyans

comprehends unskill thus,

comprehends unskill's root thus,

comprehends skill thus,

comprehends skill's root thus,

he, having got rid of all addiction to attachment,[4]

having dispelled addiction to shunning,[4]

having abolished addiction to the latent view 'I am,'

having got rid of ignorance,

having made knowledge arise,

is here-now an end-maker of anguish.

To this extent, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

one who is possessed of unwavering confidence in Dhamma,

one who has come into this true Dhamma."

§

[59] Saying:

"Good, your reverence,"

these monks, having rejoiced in what the venerable Sāriputta had said,

having approved of it,

asked the venerable Sāriputta a further question:

"Might there be, your reverence,

also another method

by which a disciple of the ariyans

comes to be of perfect view,

one whose view is upright,

one who has unwavering confidence in Dhamma,

one who has come into this true Dhamma?"

"There might be, your reverences.

When, your reverences, a disciple of the ariyans

comprehends sustenance[5]

and comprehends the uprising of sustenance

and comprehends the stopping of sustenance

and comprehends the course leading to the stopping of sustenance,

to this extent also, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

one who has unwavering confidence in Dhamma,

one who has come into this true Dhamma.

And what, your reverences, is sustenance?

What is the uprising of sustenance?

What is the stopping of sustenance?

What is the course leading to the stopping of sustenance?

Your reverences, there are these four[6] (kinds of) sustenance

for the stability of creatures

who have come to be

or for the assistance of those

who are seeking to be.

What are the four?

Material food, coarse or fine;

(sense-) impingement is the second;

volition is the third;

consciousness[7] is the fourth.

From the uprising of craving

is the uprising of sustenance,

from the stopping of craving

is the stopping of sustenance;

the course leading to the stopping of sustenance

is this ariyan eightfold Way itself,

that is to say:

perfect view,

perfect thought,

perfect speech,

perfect action,

perfect way of living,

perfect endeavour,

perfect mindfulness,

perfect concentration.

When a disciple of the ariyans

comprehends sustenance thus,

comprehends the uprising of sustenance thus,

comprehends the stopping of sustenance thus,

comprehends the course leading to the stopping of sustenance thus,

he, having got rid of all addiction to attachment,

having dispelled addiction to shunning,

having abolished addiction to the latent view 'I am,'

having got rid of ignorance,

having made knowledge arise,

is here-now an end-maker of anguish.

To this extent, also, your reverences,

does a disciple of the ariyans

come [60] to be of perfect view,

one whose view is upright,

one who is possessed of unwavering confidence in Dhamma,

one who has come into this true Dhamma."

■

Saying:

"Good, your reverence,"

these monks, having rejoiced in what the venerable Sāriputta had said,

having approved of it,

asked the venerable Sāriputta a further question:

"Might there be, your reverence,

also another method

by which a disciple of the ariyans

comes to be of perfect view,

one whose view is upright,

one who has unwavering confidence in Dhamma,

one who has come into this true Dhamma?"

"There might be, your reverences.

When, your reverences, a disciple of the ariyans

comprehends anguish,

comprehends the uprising of anguish,

comprehends the stopping of anguish,

comprehends the course leading to the stopping of anguish,

to this extent also, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

one who is possessed of unwavering confidence in Dhamma,

one who has come into this true Dhamma."

And what, your reverences, is anguish?[8]

What is the uprising of anguish

What is the stopping of anguish

What is the course leading to the stopping of anguish?

Birth is anguish,

and old age is anguish,

and disease is anguish,

and dying is anguish,

and grief,

lamentation,

suffering,

tribulation

and despair

are anguish;

and if one does not get what one wants,

that too is anguish;

in short,

the five groups of grasping are anguish.

This, your reverences, is called anguish.

And what, your reverences, is the uprising of anguish?

That craving which is

connected with again-becoming,

accompanied by delight and attachment,

finding delight in this and that,

namely the craving for sense-pleasures,

the craving for becoming,[9]

the craving for annihilation[10] -

this, your reverences, is called the origin of anguish.

And what, your reverences, is the stopping of anguish?

Whatever is the stopping,

with no attachment remaining,

of that selfsame craving,

the giving up of it,

the renunciation of it,

the release from it,

the doing away with it -

this, your reverences, is called the stopping of anguish.

And what, your reverences, is the course leading to the stopping of anguish?

The course leading to the stopping of anguish

is this ariyan eightfold Way itself,

that is to say:

perfect view,

perfect thought,

perfect speech,

perfect action,

perfect way of living,

perfect endeavour,

perfect mindfulness,

perfect concentration.

When, your reverences, the disciple of the ariyans

comprehends anguish thus,

comprehends its origin thus,

compre- [61] hends its stopping thus,

comprehends the course leading to its stopping thus,

he, having got rid of all addiction to attachment,

having dispelled addiction to shunning,

having abolished addiction to the latent view 'I am,'

having got rid of ignorance,

having made knowledge arise,

is here-now an end-maker of anguish.

To this extent, also, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

one who is possessed of unwavering confidence in Dhamma,

one who has come into this true Dhamma."

■

Saying:

"Good, your reverence,"

these monks, having rejoiced in what the venerable Sāriputta had said,

having approved of it,

asked the venerable Sāriputta a further question:

"Might there be, your reverence,

also another method

by which a disciple of the ariyans

comes to be of perfect view,

one whose view is upright,

one who has unwavering confidence in Dhamma,

one who has come into this true Dhamma?"

"There might be, your reverences.

When, your reverences, a disciple of the ariyans

comprehends old age and dying

comprehends the uprising of old age and dying,

comprehends the stopping of old age and dying,

comprehends the course leading to the stopping of old age and dying,

to this extent also, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

one who is possessed of unwavering confidence in Dhamma,

one who has come into this true Dhamma."

And what, your reverences, is old age and dying?[11]

What is the origin of old age and dying?

What is the stopping of old age and dying?

What is the course leading to the stopping of old age and dying?

Whatever of various beings

in various groups of beings

is old age,

decrepitude,

broken teeth,

greying hair,

wrinkly skin,

the dwindling of the life-span,

the collapse of the (sense-)organs,

this, your reverences, is called old age.

Whatever is the falling away,

the passing away,

the breaking up,

the disappearance,

the death and dying,[12]

the action of time,[13]

the breaking up of the groups (of grasping),

the laying down of the body -

this, your reverences, is called dying.

Thus, your reverences, this ageing

and this dying

are called ageing-and-dying.

What is the origin of old age and dying?

From the uprising of birth

is the uprising of ageing-and-dying.

From the stopping of birth

is the stopping of ageing-and-dying.

The course leading to the stopping of ageing-and-dying

is this ariyan eightfold Way itself,

that is to say:

perfect view,

perfect thought,

perfect speech,

perfect action,

perfect way of living,

perfect endeavour,

perfect mindfulness,

perfect concentration.

When, your reverences, a disciple of the ariyans

comprehends old age and dying thus

comprehends the uprising of old age and dying thus,

comprehends the stopping of old age and dying thus,

comprehends the [62] course leading to the stopping of old age and dying thus,

he, having got rid of all addiction to attachment,

having dispelled addiction to shunning,

having abolished addiction to the latent view 'I am,'

having got rid of ignorance,

having made knowledge arise,

is here-now an end-maker of anguish.

To this extent, also, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

one who is possessed of unwavering confidence in Dhamma,

one who has come into this true Dhamma."

■

Saying:

"Good, your reverence,"

these monks, having rejoiced in what the venerable Sāriputta had said,

having approved of it,

asked the venerable Sāriputta a further question:

"Might there be, your reverence,

also another method

by which a disciple of the ariyans

comes to be of perfect view,

one whose view is upright,

one who has unwavering confidence in Dhamma,

one who has come into this true Dhamma?"

"There might be, your reverences.

When, your reverences, a disciple of the ariyans

comprehends birth,

comprehends the uprising of birth,

comprehends the stopping of birth,

comprehends the the course leading to the stopping of birth,

to this extent also, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

one who is possessed of unwavering confidence in Dhamma,

one who has come into this true Dhamma."

And what, your reverences, is birth?

What is the uprising of birth?

What is the stopping of birth?

What is the course leading to the stopping of birth?

Whatever is the conception,[14]

the production,[15]

the descent,[16]

the coming forth[17]

of various beings

in various groups of beings,

the appearance of the groups (of grasping),

the acquiring of the sense-bases,[18]

this, your reverences, is called birth.[19]

From the uprising of becoming[20]

is the uprising of birth.

From the stopping of becoming

is the stopping of birth.

The course leading to the stopping of birth

is this ariyan eightfold Way itself,

that is to say:

perfect view,

perfect thought,

perfect speech,

perfect action,

perfect way of living,

perfect endeavour,

perfect mindfulness,

perfect concentration.

When, your reverences, a disciple of the ariyans

comprehends birth thus

comprehends the uprising of birth thus,

comprehends the stopping of birth thus,

comprehends the course leading to the stopping of birth thus,

he, [63] having got rid of all addiction to attachment,

having dispelled addiction to shunning,

having abolished addiction to the latent view 'I am,'

having got rid of ignorance,

having made knowledge arise,

is here-now an end-maker of anguish.

To this extent, also, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

one who is possessed of unwavering confidence in Dhamma,

one who has come into this true Dhamma."

■

Saying:

"Good, your reverence,"

these monks, having rejoiced in what the venerable Sāriputta had said,

having approved of it,

asked the venerable Sāriputta a further question:

"Might there be, your reverence,

also another method

by which a disciple of the ariyans

comes to be of perfect view,

one whose view is upright,

one who has unwavering confidence in Dhamma,

one who has come into this true Dhamma?"

"There might be, your reverences.

When, your reverences, a disciple of the ariyans

comprehends becoming,

comprehends the uprising of becoming,

comprehends the stopping of becoming,

comprehends the the course leading to the stopping of becoming,

to this extent also, your reverences,

does a disciple of the ariyans

come to be of perfect view,

one whose view is upright,

one who is possessed of unwavering confidence in Dhamma,

one who has come into this true Dhamma."

And what, your reverences, is becoming?

What is the uprising of becoming?

What is the stopping of becoming?

What is the course leading to the stopping of becoming?

Your reverences, there are these three (kinds of) becoming:

Kāma-, rūpa-, arūpa-bhavo. This should be understood as 'sense-pleasure existence', 'subtle-form-existence', 'purely mental existence,' or '~-becoming,' or '~-living', but not 'becoming as to'. These are the three fundamental modes wherein beings can enter existence.

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

1. Mūla-Pariyāya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

1. The Division of the Synopsis of Fundamentals

10. Discourse on

the Applications of Mindfulness

Sati-Paṭṭhāna Suttaṃ

[70]

THUS have I heard:

At one time the Lord was staying among the Kuru people

in the township of the Kurus called Kammāssadhamma.

While he was there, the Lord addressed the monks, saying:

"Monks."

[71] "Revered one," these monks answered the Lord in assent.

The Lord spoke thus:

"There is this one way,[2] monks,

for the purification of beings,

[56]for the overcoming of sorrows and griefs,

for the going down of sufferings and miseries,

for winning the right path,[3]

for realising Nibbāna,[4]

that is to say, the four applications[5] of mindfulness.

What are the four?

Herein, monks, a monk fares along[6] contemplating the body in the body,

ardent, clearly conscious (of it),

mindful (of it)

so as to control the covetousness and dejection in the world;[7]

he fares along contemplating the feelings[8] in the feelings,

ardent, clearly conscious (of them),

mindful (of them)

so as to control the covetousness and dejection in the world;

he fares along contemplating the mind[9] in the mind,

ardent, clearly conscious (of it),

mindful (of it)

so as to control the covetousness and dejection in the world;

he fares along contemplating the mental objects in the mental objects,

ardent, dearly conscious (of them),

mindful (of them)

so as to control the covetousness and dejection in the world.

§

And how, monks, does a monk fare along contemplating the body in the body?

Herein,[10] monks, a monk who is forest-gone or gone to the root of a tree or gone to an empty place,

sits down cross-legged,

holding his back erect,

arousing mindfulness in front of him.

Mindful he breathes in,

mindful he breathes out.

Whether he is breathing in a long (breath) he comprehends,

'I am breathing in [72] a long (breath)';

or whether he is breathing out a long (breath) he comprehends,

'I am breathing out a long (breath)';

or whether he is breathing in a short (breath) he comprehends,

'I am breathing in a short (breath)';

or whether he is breathing out a short (breath) he comprehends,

'I am breathing out a short (breath).'

He trains himself, thinking:

'I shall breathe in experiencing the whole body.'

He trains himself, thinking:

'I shall breathe out experiencing the whole body.'

He trains himself, thinking:

'I shall breathe in tranquillising the activity of the body.'

He trains himself, thinking:

'I shall breathe out tranquillising the activity of the body.'[11]

Monks, it is like a clever turner or turner's apprentice who,

making a long (turn), comprehends,

'I am making a long (turn)';

or when making a short (turn) comprehends,

'I am making a short (turn).'

Even so, monks, does a monk who is breathing in a long (breath) comprehend,

'I am breathing in a long (breath)';

or when breathing breathing out a long (breath) he comprehends,

'I am breathing out a long (breath)';

or when breathing breathing in a short (breath) he comprehends,

'I am breathing in a short (breath)';

or when breathing breathing out a short (breath) he comprehends,

'I am breathing out a short (breath).'

He trains himself with the thought:

'I shall breathe in experiencing the whole body.'

He trains himself with the thought:

'I shall breathe out experiencing the whole body.'

He trains himself with the thought:

'I shall breathe in tranquillising the activity of the body.'

He trains himself with the thought:

'I shall breathe out tranquillising the activity of the body.'

In this way, monks, he fares along contemplating the body in the body internally,[12]

or he fares along contemplating the body in the body externally,[13]

or he fares along contemplating the body in the body internally and externally.[14]

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.[15]

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of[16]

and not grasping anything in the world.[17]

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks, a monk,

when he is walking, comprehends,

'I am walking';

or when he is standing still, comprehends,

'I am [73] standing still';

or when he is sitting down,[57]comprehends,

'I am sitting down';

or when he is lying down, comprehends,

'I am lying down.'

So that however his body is disposed

he comprehends that it is like that.

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks, a monk,

when he is setting out or returning[18]

is one, acting in a clearly conscious way;

when he is looking in front or looking around

is one, acting in a clearly conscious way;

when he has bent in or stretched out (his arm)

is one, acting in a clearly conscious way;

when he is carrying his outer cloak, bowl and robe

is one, acting in a clearly conscious way;

when he is eating, drinking, chewing, tasting

is one, acting in a clearly conscious way;

when he is obeying the calls of nature

is one, acting in a clearly conscious way;

when he is walking, standing, sitting, asleep, awake, talking, silent,

he is one acting in a clearly conscious way.

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

a monk reflects on precisely this body itself,

encased in skin and full of various impurities,

from the soles of the feet up

and from the crown of the head down, that:

'There is connected with this body

hair of the head,

hair of the body,

nails,

teeth,

skin,

flesh,

sinews,

bones,

marrow,

kidneys,

heart,

liver,

[74] membranes,

spleen,

lungs,

intestines,

mesentery,

stomach,

excrement,

bile,

phlegm,

pus,

blood,

sweat,

fat,

tears,

serum,

saliva,

mucus,

synovic fluid,

urine.'[19]

Monks, it is like a double-mouthed provision bag[20]

that is full of various kinds of grain such as

hill-paddy,

paddy,

kidney beans,

peas,

sesamum,

rice;

and a keen-eyed man,

pouring them out,

were to reflect:

'That's hill-paddy,

that's paddy,

that's kidney beans,

that's peas,

that's sesamum,

that's rice.'

Even so, monks,

does a monk reflect on precisely this body itself,

encased in skin and full of various impurities,

from the soles of the feet up

and from the crown of the head down, that:

'There is connected with this body

hair of the head,

hair of the body,

nails,

teeth,

skin,

flesh,

sinews,

bones,

marrow,

kidneys,

heart,

liver,

membranes,

spleen,

lungs,

intestines,

mesentery,

stomach,

excrement,

bile,

phlegm,

pus,

blood,

sweat,

fat,

tears,

serum,

saliva,

mucus,

synovic fluid,

urine.'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

a monk reflects on this body

according to how it is placed or disposed[21]

in respect of the elements,[22] thinking:

'In this body there is

the element of extension,

the element of cohesion,

the element of heat,

the element of motion.'

[58] Monks, even as a skilled cattle-butcher,

or his apprentice,

having slaughtered a cow,

might sit displaying its carcase at the cross-roads,

even so, monks, does a monk reflect on this body itself

according to how it is placed or disposed

in respect of the elements, thinking:

'In this body there is

the element of extension,

the element of cohesion,

the element of heat,

the element of motion.'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

as a monk might see a body thrown aside in a cemetery,

dead for one day or for two days or for three days,

swollen, discoloured, decomposing;

he focuses on this body itself,[23] thinking:

'This body, too, is of a similar nature a similar constitution,

it has not got past that (state of things).'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the [75] world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

a monk might see a body thrown aside in a cemetery,

and being devoured by crows or ravens or vultures

or wild dogs or jackals or by various small creatures;

he focuses on this body itself, thinking:

'This body too is of a similar nature a similar constitution,

it has not got past that (state of things).'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

as a monk might see a body thrown aside in a cemetery

a skeleton[24] with (some) flesh and blood, sinew-bound;

he focuses on this body itself, thinking:

'This body too is of a similar nature a similar constitution,

it has not got past that (state of things).'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

as a monk might see a body thrown aside in a cemetery

fleshless but blood-bespattered, sinew-bound;

he focuses on this body itself, thinking:

'This body too is of a similar nature a similar constitution,

it has not got past that (state of things).'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

as a monk might see a body thrown aside in a cemetery

without flesh and blood, sinew-bound;

he focuses on this body itself, thinking:

'This body too is of a similar nature a similar constitution,

it has not got past that (state of things).'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

as a monk might see a body thrown aside in a cemetery

the bones scattered here and there,

no longer held together:

here a bone of the hand,

there a foot-bone,

here a leg-bone,

there a rib,

here a hip-bone,

there a back-bone,

here the skull;

he focuses on this body itself, thinking:

'This body too is of a similar nature a similar constitution,

it has not got past that (state of things).'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

a monk might see a body thrown aside in a cemetery:

the bones white and something like sea-shells

he focuses on this body itself, thinking:

'This body too is of a similar nature a similar constitution,

it has not got past that (state of things).'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

a monk might see a body thrown aside in a cemetery:

a heap of dried up bones more than a year old,

he focuses on this body itself, thinking:

'This body too is of a similar nature a similar constitution,

it has not got past that (state of things).'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

And again, monks,

a monk might see a body thrown aside in a cemetery:

the bones gone rotten and reduced to powder;

[59]he focuses on this body itself, thinking:

'This body, too, is of a similar nature a similar constitution,

it has not got past that (state of things).'

Thus he fares along contemplating the body in the body internally,

or he fares along contemplating the body in the body externally,

or he fares along contemplating the body in the body internally and externally.

Or he fares along contemplating origination-things in the body,

or he fares along contemplating dissolution-things in the body,

or he fares along contemplating origination-and-dissolution things in the body.

Or, thinking,

'There is the body,'

his mindfulness is established precisely to the extent necessary just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

§

And how, monks, does a monk fare along contemplating the feelings in the feelings?

Herein, monks,

while he is experiencing [76] a pleasant feeling he comprehends:

'I am experiencing a pleasant feeling;'[25]

while he is experiencing a painful feeling he comprehends,

'I am experiencing a painful feeling';

while he is experiencing a feeling that is neither painful nor pleasant he comprehends:

'I am experiencing a feeling that is neither painful nor pleasant.'

■

While he is experiencing a pleasant feeling

in regard to material things[26] he comprehends,

'I am experiencing a pleasant feeling in regard to material things;

While he is experiencing a painful feeling

in regard to material things he comprehends,

'I am experiencing a painful feeling in regard to material things;

while he is experiencing a feeling that is neither painful nor pleasant

in regard to material things he comprehends:

'I am experiencing a feeling that is neither painful nor pleasant

in regard to material things;

■

While he is experiencing a pleasant feeling

in regard to non-material things he comprehends,

'I am experiencing a pleasant feeling in regard to non-material things;

While he is experiencing a painful feeling

in regard to non-material things he comprehends,

'I am experiencing a painful feeling in regard to non-material things;

while he is experiencing a feeling that is neither painful nor pleasant

in regard to non-material things he comprehends:

'I am experiencing a feeling that is neither painful nor pleasant

in regard to non-material things;

Thus he fares along contemplating the feelings in the feelings internally,

or he fares along contemplating the feelings in the feelings externally,

or he fares along contemplating the feelings in the feelings internally and externally.

Or he fares along contemplating origination-things in the feelings,

or he fares along contemplating dissolution-things in the feelings,

or he fares along contemplating origination-dissolution-things in the feelings.

Or, thinking,

'There is feeling,'

his mindfulness is established

precisely to the extent necessary

just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus, monks, that a monk fares along contemplating feelings in the feelings.

§

And how, monks, does a monk fare along

contemplating mind in the mind?

Herein, monks, a monk knows intuitively[27]

the mind with attachment

as a mind with attachment;

he knows intuitively

the mind without attachment

as a mind without attachment

he knows intuitively

the mind with hatred

as a mind with hatred

he knows intuitively

the mind without hatred

as a mind without hatred

he knows intuitively

the mind with confusion

as a mind with confusion

he knows intuitively

the mind without confusion

as a mind [77] without confusion

he knows intuitively

the mind that is contracted[28]

as a mind that is contracted

he knows intuitively

the mind that is distracted[29]

as a mind that is distracted

he knows intuitively

the mind that has become great[30]

as a mind that has become great

he knows intuitively

as a mind that has not become great[31]

as a mind that has not become great

he knows intuitively

the mind with (some other mental state) superior to it[32]

as a mind with (some other mental state) superior to it

he knows intuitively

the mind with no (other mental state) superior to it[33]

as a mind with no (other mental state) superior to it

he knows intuitively

the mind that is composed[34]

as a mind that is composed

he knows intuitively

the mind that is not composed[35]

as a mind that is not composed

he knows intuitively

the mind that is freed[36]

as a mind that is freed

he knows intuitively

the mind that is not freed[37]

as a mind that is not freed.

Thus he fares along contemplating the mind in the mind internally,

or he fares along contemplating the mind in the mind externally,

or he fares along contemplating the mind in the mind internally and externally.

[60]Or he fares along contemplating origination-things in the mind,

or he fares along contemplating dissolution-things in the mind,

or he fares along contemplating origination-dissolution-things in the mind.

Or, thinking,

'There is mind,'

his mindfulness is established

precisely to the extent necessary

just for knowledge,

just for remembrance,

and he fares along independently of and not grasping anything in the world.

It is thus, monks, that a monk fares along contemplating mind in the mind.

§

And how, monks, does a monk fare along

contemplating mental objects in mental objects?

Herein, monks, a monk fares along contemplating mental objects in mental objects

from the point of view of the five hindrances.

And how, monks, does a monk fare along contemplating mental objects in mental objects

from the point of view of the five hindrances?

Herein, monks,

when a subjective desire for sense-pleasures is present

a monk comprehends that

he has a subjective desire for sense-pleasures;

or when a subjective desire for sense-pleasures is not present

he comprehends [78] that

he has no subjective desire for sense-pleasures.

And in so far as there comes to be an uprising of desire for sense-pleasures

that had not arisen before,

he comprehends that;

and in so far as there comes to be a getting rid of desire for sense-pleasures that has arisen,

he comprehends that.

And in so far as there comes to be no future uprising of desire for the sense-pleasures that has been got rid of,

he comprehends that.

■

Or when ill-will is subjectively present

a monk comprehends that

he has ill-will subjectively present;

or when ill-will is subjectively not present

he comprehends that

he has no subjective ill-will.

And in so far as there comes to be an uprising of ill-will

that had not arisen before,

he comprehends that;

and in so far as there comes to be a getting rid of ill-will that has arisen,

he comprehends that.

And in so far as there comes to be no future uprising of ill-will that has been got rid of,

he comprehends that.

■

Or when sloth and torpor is subjectively present

a monk comprehends that

he has sloth and torpor subjectively present;

or when sloth and torpor is subjectively not present

he comprehends that

he has no subjective sloth and torpor.

And in so far as there comes to be an uprising of sloth and torpor

that had not arisen before,

he comprehends that;

and in so far as there comes to be a getting rid of sloth and torpor that has arisen,

he comprehends that.

And in so far as there comes to be no future uprising of sloth and torpor that has been got rid of,

he comprehends that.

■

Or when restlessness and worry is subjectively present

a monk comprehends that

he has restlessness and worry subjectively present;

or when restlessness and worry is subjectively not present

he comprehends that

he has no subjective restlessness and worry.

And in so far as there comes to be an uprising of restlessness and worry

that had not arisen before,

he comprehends that;

and in so far as there comes to be a getting rid of restlessness and worry that has arisen,

he comprehends that.

And in so far as there comes to be no future uprising of restlessness and worry that has been got rid of,

he comprehends that.

■

Or when restlessness and worry is subjectively present

a monk comprehends that

he has restlessness and worry subjectively present;

or when restlessness and worry is subjectively not present

he comprehends that

he has no subjective restlessness and worry.

And in so far as there comes to be an uprising of restlessness and worry

that had not arisen before,

he comprehends that;

and in so far as there comes to be a getting rid of restlessness and worry that has arisen,

he comprehends that.

And in so far as there comes to be no future uprising of restlessness and worry that has been got rid of,

he comprehends that.

Or when doubt is present subjectively

he comprehends that he has subjective doubt;

when doubt is not present subjectively

he comprehends that he has no subjective doubt.

And in so far as there is an uprising of doubt that had not arisen before,

he comprehends that;

and in so far as there is a getting rid of doubt that has arisen,

he comprehends that;

and in so far as there is in the future

no uprising of the doubt that has been got rid of,

he comprehends that.

It is thus that he fares along contemplating mental objects in mental objects internally,

or he fares along contemplating mental objects in mental objects externally,

or he fares along contemplating mental objects in mental objects internally and externally.

Or he fares along contemplating origination-things in mental objects,

or he fares along contemplating dissolution-things in mental objects,

or he fares along contemplating origination-things and dissolution-things in mental objects.

Or, thinking,

'There are mental objects,'

his mindfulness is established

precisely to the extent necessary

just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus; monks, that a monk fares along contemplating mental objects in mental objects

from the point of view of the five hindrances.

■

And again, monks, a monk fares along contemplating mental objects in mental objects[61]from the point of view of the five groups[38] of grasping.

And how, monks, does a monk fare along contemplating mental objects in mental objects

from the point of view of the five groups of grasping?

Herein, monks, a monk thinks,

'Such is material shape,

such is the arising of material shape,

[79] such is the setting of material shape;

such is feeling,

such the arising of feeling,

such the setting of feeling;

such is perception,

such the arising of perception

such the setting of perception;

such are the tendencies,

such the arising of the tendencies

such the setting of the tendencies;

such is consciousness,

such the arising of consciousness,

such the setting of consciousness.'

It is thus that he fares along contemplating mental objects in mental objects internally,

or he fares along contemplating mental objects in mental objects externally,

or he fares along contemplating mental objects in mental objects internally and externally.

Or he fares along contemplating origination-things in mental objects,

or he fares along contemplating dissolution-things in mental objects,

or he fares along contemplating origination-things and dissolution-things in mental objects.

Or, thinking,

'There are mental objects,'

his mindfulness is established

precisely to the extent necessary

just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus; monks, that a monk fares along contemplating mental objects in mental objects

from the point of view of the the five groups of grasping.

■

And again, monks, a monk fares along contemplating mental objects in mental objects

from the point of view of the six internal-external sense-bases.

And how, monks, does a monk fare along contemplating mental objects in mental objects

from the point of view of the six internal-external sense-bases?

Herein, monks,

a monk comprehends the eye

and he comprehends material shapes,

and he comprehends the fetter[39]

that arises dependent on both,

and he comprehends the uprising of the fetter

not arisen before,

and he comprehends the getting rid of the fetter

that has arisen,

and he comprehends the non-uprising in the future

of the fetter that has been got rid of.

■

And he comprehends the ear

and he comprehends sounds,

and he comprehends the fetter

that arises dependent on both,

and he comprehends the uprising of the fetter

not arisen before,

and he comprehends the getting rid of the fetter

that has arisen,

and he comprehends the non-uprising in the future

of the fetter that has been got rid of.

■

And he comprehends the nose

and he comprehends smells,

and he comprehends the fetter

that arises dependent on both,

and he comprehends the uprising of the fetter

not arisen before,

and he comprehends the getting rid of the fetter

that has arisen,

and he comprehends the non-uprising in the future

of the fetter that has been got rid of.

■

And he comprehends the tongue

and he comprehends flavours,

and he comprehends the fetter

that arises dependent on both,

and he comprehends the uprising of the fetter

not arisen before,

and he comprehends the getting rid of the fetter

that has arisen,

and he comprehends the non-uprising in the future

of the fetter that has been got rid of.

■

And he comprehends the body

and he comprehends tactile objects,

and he comprehends the fetter

that arises dependent on both,

and he comprehends the uprising of the fetter

not arisen before,

and he comprehends the getting rid of the fetter

that has arisen,

and he comprehends the non-uprising in the future

of the fetter that has been got rid of.

■

And he comprehends the mind

and he comprehends mental objects,

and he comprehends the fetter

that arises dependent on both,

and he comprehends the uprising of the fetter

not arisen before,

and he comprehends the getting rid of the fetter

that has arisen,

and he comprehends the non-uprising in the future

of the fetter that has been got rid of.

It is thus that he fares along contemplating mental objects [80] in mental objects internally,

or he fares along contemplating mental objects in mental objects externally,

or he fares along contemplating mental objects in mental objects internally and externally.

Or he fares along contemplating origination-things in mental objects,

or he fares along contemplating dissolution-things in mental objects,

or he fares along contemplating origination-things and dissolution-things in mental objects.

Or, thinking,

'There are mental objects,'

his mindfulness is established

precisely to the extent necessary

just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus, monks, that a monk fares along contemplating mental objects in mental objects

from the point of view of the six internal-external sensebases.

■

And again, monks, a monk fares along contemplating mental objects in mental objects

from the point of view of the seven links in awakening.

And how, monks, does a monk fare along contemplating mental objects in mental objects

from the point of view of the seven links in awakening?

Herein, monks,

when the link in awakening that is mindfulness

is present internally

he comprehends that he has internally

the link in awakening that is mindfulness;

when the link in awakening that is mindfulness

is not internally present

[62]he comprehends that he has not internally

the link in awakening that is mindfulness.

And in so far as there is an uprising

of the link in awakening that is mindfulness

that had not uprisen before,

he comprehends that;

and in so far as there is completion

by the mental development

of the uprisen link in awakening that is mindfulness,

he comprehends that.

■

When the link in awakening that is investigation of mental objects

is present internally

he comprehends that he has internally

the link in awakening that is investigation of mental objects;

when the link in awakening that is investigation of mental objects

is not internally present

he comprehends that he has not internally

the link in awakening that is investigation of mental objects.

And in so far as there is an uprising

of the link in awakening that is investigation of mental objects

that had not uprisen before,

he comprehends that;

and in so far as there is completion

by the mental development

of the uprisen link in awakening that is investigation of mental objects,

he comprehends that.

■

When the link in awakening that is energy

is present internally

he comprehends that he has internally

the link in awakening that is energy;

when the link in awakening that is energy

is not internally present

he comprehends that he has not internally

the link in awakening that is energy.

And in so far as there is an uprising

of the link in awakening that is energy

that had not uprisen before,

he comprehends that;

and in so far as there is completion

by the mental development

of the uprisen link in awakening that is energy,

he comprehends that.

■

When the link in awakening that is rapture

is present internally

he comprehends that he has internally

the link in awakening that is rapture;

when the link in awakening that is rapture

is not internally present

he comprehends that he has not internally

the link in awakening that is rapture.

And in so far as there is an uprising

of the link in awakening that is rapture

that had not uprisen before,

he comprehends that;

and in so far as there is completion

by the mental development

of the uprisen link in awakening that is rapture,

he comprehends that.

■

When the link in awakening that is serenity

is present internally

he comprehends that he has internally

the link in awakening that is serenity;

when the link in awakening that is serenity

is not internally present

he comprehends that he has not internally

the link in awakening that is serenity.

And in so far as there is an uprising

of the link in awakening that is serenity

that had not uprisen before,

he comprehends that;

and in so far as there is completion

by the mental development

of the uprisen link in awakening that is serenity,

he comprehends that.

■

When the link in awakening that is concentration

is present internally

he comprehends that he has internally

the link in awakening that is concentration;

when the link in awakening that is concentration

is not internally present

he comprehends that he has not internally

the link in awakening that is concentration.

And in so far as there is an uprising

of the link in awakening that is concentration

that had not uprisen before,

he comprehends that;

and in so far as there is completion

by the mental development

of the uprisen link in awakening that is concentration,

he comprehends that.

■

When the link in awakening that is concentration

is present internally

he comprehends that he has internally

the link in awakening that is concentration;

when the link in awakening that is concentration

is not internally present

he comprehends that he has not internally

the link in awakening that is concentration.

And in so far as there is an uprising

of the link in awakening that is concentration

that had not uprisen before,

he comprehends that;

and in so far as there is completion

by the mental development

of the uprisen link in awakening that is concentration,

he comprehends that.

■

When the link in awakening that is equanimity

is present internally

he comprehends that

he has the link in awakening that is equanimity;

when the link in awakening that is equanimity

is not present internally,

he comprehends that

he has not the link in awakening that is equanimity.

And in so far as there is an uprising

of the link in awakening that is equanimity

that had not uprisen before,

he comprehends that;

and in so far as there is completion

by mental development

of the uprisen link in awakening that is equanimity,

he comprehends that.

It is thus that he fares along contemplating mental objects in mental objects internally,

or he fares along contemplating mental objects in mental objects externally,

or he fares along contemplating mental objects in mental objects internally and externally.

Or [81] he fares along contemplating origination-things in mental objects,

or he fares along contemplating dissolution-things in mental objects,

or he fares along contemplating origination-things and dissolution-things in mental objects.

Or, thinking,

'There are mental objects,'

his mindfulness is established

precisely to the extent necessary

just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus, monks, that a monk fares along contemplating mental objects in mental objects from the point of view of the seven links in awakening.[40]

■

And again, monks, a monk fares along contemplating mental objects in mental objects

from the point of view of the four Ariyan truths.

And how, monks, does a monk fare along contemplating mental objects in mental objects

from the point of view of the four Ariyan truths?

Herein, monks, a monk comprehends as it really is,

'This is anguish';

he comprehends as it really is,

'This is the arising of anguish ';

he comprehends as it really is,

'This is the stopping of anguish';

he comprehends as it really is,

'This is the course leading to the stopping of anguish.'

It is thus that he fares along contemplating mental objects in mental objects internally,

or he fares along contemplating mental objects in mental objects externally,

or he fares along contemplating mental objects in mental objects internally and externally.

Or he fares along contemplating origination-things in mental objects,

or he fares along contemplating dissolution-things in mental objects,

or he fares along contemplating origination-things and dissolution-things in mental objects.

Or, thinking,

'There are mental objects,'

his mindfulness is established

precisely to the extent necessary

just for knowledge,

just for remembrance,

and he fares along independently of

and not grasping anything in the world.

It is thus, monks, that a monk fares along contemplating mental objects in mental objects

from the point of view of the four Ariyan truths.

§

Whoever,[41] monks, should thus develop these four applications of mindfulness for seven years,

one of two fruits is to be expected for him:

either profound knowledge[42] here-now,

or, if there is any residuum remaining,[43]

the state of non-returning.[44]

Monks, let be the seven years.

Whoever, [63] monks, should thus develop these four applications of mindfulness for six years,

five years,

four years,

three years,

two years,

for one year,

one of two fruits is to [82] be expected for him:

either profound knowledge here-now,

or, if there is any residuum remaining,

the state of non-returning.

Monks, let be the one year.

Whoever, monks, should thus develop these four applications of mindfulness for seven months,

one of two fruits is to be expected for him:

either profound knowledge here now,

or, if there is any residuum remaining,

the state of non-returning.

Monks, let be the seven months.

Whoever, monks, should thus develop these four applications of mindfulness for six months,

five months,

four months,

three months,

two months,

for one month,

for half a month. ...

Monks, let be the half month.

Whoever, monks, should thus develop these four applications of mindfulness for seven days,

one of two fruits is to be expected for him:

either profound knowledge here-now,

or, if there is any residuum remaining,

the state of non-returning.

What has been spoken in this way has been spoken in reference to this:

'There is this one way, monks,

for the purification of beings,

for the overcoming of sorrows and griefs,

for the going down of sufferings and miseries,

for winning the right path,

for realising Nibbāna,

that is to say,

the four applications of mindfulness."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Applications of Mindfulness

Division of the Synopsis of Fundamentals

[1] Translated by the Bhikkhu Soma, The Way of Mindfulness. 2nd edn., Colombo, 1949. Cf. D. Sta. XXII; and Ānāpāna-saṇyutta (S. v. 311 ff.); also M. iii. 82 f.

[2] Quoted at Kvu. 158.

[3] ñāya is explained at MA. i. 236 as ariyo atthaṇgiko maggo; and it says that when the mundane way of the applications of mindfulness is developed it leads on to reaching the ultramundane way, and gradually effects the realisation of Nibbāna.

[4] MA. i. 236 says that this is deathlessness which has got the name of Nibbāna by reason of the absence in it of the lust (vāna, sewing or weaving) called craving. It further says that it is seen by each for himself (individually).

[5] paṭṭhāna is application or arousing.

[6] MA. i. 243 explains viharati by iriyati. I retain the verb of motion rather than the verb of rest so as to stress the symbolism of the Way and the endeavour needed to travel along it. Cf. Vbh. 252; Nd. II. 237.

[7] MA. i. 243-4 explains loke by kāye, and quotes Vbh. 195 in Support. See also S. iv. 95, 157, where the "world" and the "sea" are taken to stand for the sense-organs.

[8] The three feelings; of pleasure, pain and those that are neutral.

[9] citta is mind or thought or consciousness. Here called lokiya, worldly, of the world, at MA. i. 245, as are also dhammā, mental objects.

[10] Following as at M. i. 425; A. v. 111.

[11] And so the four jhānas arise. Or, he takes up in-breathing and out-breathing after he has developed the jhānas, or factors in the jhānas, MA. i. 249.

[12] His own body.

[13] Someone else's body.

[14] Now internally, now externally, but not both together.

[15] Separately, not together.

[16] anissito — that is, not leaning on, but being independent of craving and view, MA. i. 250.

[17] I.e. not grasping any of the five khandhas, and not holding that "This is my self or belonging to self."

[18] Cf. M. i. 274.

[19] As at A. iii. 323, v. 109; D. ii. 293.

[20] mutoḷī, as at M. iii. 90; D. ii 293. See Dial. ii. 330, "sample-bag." This simile is not found at A. iii. 323.

[21] yathāpaṇihita, controlled or directed.

[22] dhātu, called by the Bhikkhu Soma "modes of materiality."

[23] I.e. on his own body.

[24] As at M. i. 89, A. iii. 324.

[25] MA. i. 278 quotes M. i. 500 to show that neither all the three feelings nor any two of them can be experienced simultaneously.

[26] amisā, sometimes put into opposition to Dhamma, as at M. i. 12. But here in opposition to nirāmisa. According to MA. i. 279 sāmiaa sukha means the worldling's feelings of pleasure connected with the five senses, whereas nirāmisa sukha are the feelings of pleasure connected with renunciation. All is set out at M. iii. 217-19.

[27] As at, e.g., M. i. 34, 68.

[28] The mind fallen into sloth and torpor.

[29] Accompanied by restlessness.

[30] Connected with the fine-material and the non-material planes.

[31] Connected with the sensuous plane of existence.

[32] This state of consciousness is also connected with the sensuous plane.

[33] This refers to the fine-material or the non-material plane.

[34] This refers to the person who has full or partial concentration.

[35] Where neither of these forms of concentration is present.

[36] See Vism. 410.

[37] Here (for the beginner) there is no place for the freedoms through extirpation. calming and escape, MA. i. 280.

[38] upādāna-k-khandha, or the five aggregates, khandha, of clinging or grasping. and which arise as a result of grasping. See Vism. Ch. XX.

[39] Tenfold; the fetter of sense-pleasure being based on two conditions, and that of ignorance on eight.

[40] For the above paragraph MA. i. 289 ff. refers to S. v. 65, 66.

[41] MA. i. 301: whatever monk. nun, man or woman lay follower.

[42] aññā, equivalent to arahantship.

[43] The grasping that leads to again-becoming or recurrent birth, but not necessarily in this world.

[44] The third stage in supramundane fulfilment.

More Satipaṭṭhāna Resources

Majjhima Nikāya

1. Mūla-Paṇṇāsa

2. Sīhanāda Vagga

The Middle Length Sayings

I. The First Fifty Discourses

2. The Division of the Lion's Roar

11. Lesser Discourse on the Lion's Roar

Cūḷa-Sīhanāda Suttaṃ

[85]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there, the Lord addressed the monks, saying:

"Monks."

"Revered one," these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, thinking:

'Just here[1] is a recluse,

here a second recluse,

here a third recluse,

here a fourth recluse;[2]

void of recluses are other (systems teaching) alien views,'[3]

it is thus, monks,

that you may rightly[4] roar a lion's roar.[5]

But this situation occurs, monks,

when wanderers belonging to other sects

might herein speak thus:

'What confidence have the venerable ones,

what authority,

by reason of which the venerable ones speak thus:

"Just here is a recluse,

here a second recluse, here a third recluse,

here a fourth recluse;

void of recluses are other (systems teaching) alien views?"

Monks, if there are wanderers belonging to other sects who speak thus,

they should be spoken to thus:

'It is because we see for ourselves

four things made known to us

by the Lord who knows,

who sees,

perfected one,

fully self-awakened one,

that we speak thus:

"Just here is a recluse,

here a second recluse,

here a third recluse,

here a fourth recluse;

void of recluses are other (systems teaching) alien views."

What are the four?

[1] Your reverences, we have confidence in the Teacher,[6]

[2] we have confidence in Dhamma,[6]

[3] there is fulfilment of the moral habits,

[4] and our fellow Dhamma-men,[7]

[86] as well as householders

and those who have gone forth,

are dear to us and liked (by us).

It is, your reverences,

because of these four matters,

made known to us by the Lord who knows,

who sees,

perfected one,

fully self-awakened one,

that we speak thus:

"Just here is a recluse,

here a second recluse,

here a third recluse,

here a fourth recluse;

void of recluses are other (systems teaching) alien views."

But this situation occurs, monks,

when wanderers belonging to other sects might speak thus:

'Your reverences, we too have confidence in that teacher of ours[8]

who is our teacher,

and we have confidence in that Dhamma of ours

which is our Dhamma,

and we fulfil those which are our moral habits,[9]

and our fellow Dhamma-men,

as well as householders

and those who have gone forth,

are dear to us and liked (by us).

So, your reverences, what is the distinction,

what the divergence,

what the difference between you and us?'

Monks, if there are wanderers belonging to other sects

who speak thus,

they should be spoken to thus:

[1] 'But, your reverences,

is the goal[10] one

or is the goal manifold?'

Monks, if answering rightly

wanderers belonging to other sects

would answer thus:

'The goal is one, your reverences,

the goal is not manifold.'

[2] 'But, your reverences,

is this goal for one with attachment

or for one without attachment?

Monks, if answering rightly

wanderers belonging to other sects would answer:

'This goal is for one without attachment,

this goal is not for one with attachment.'

[3] 'But, your reverences,

is this goal for someone with aversion

or for someone without aversion?

Monks, if answering rightly

wanderers belonging to other sects would answer:

'This goal is for someone without aversion.

[4] 'But, your reverences,

is this goal for someone with confusion

or for someone without confusion?

Monks, if answering rightly

wanderers belonging to other sects would answer:

'This goal is for someone without confusion.

[5] 'But, your reverences,

is this goal for someone with craving

or for someone without craving?

Monks, if answering rightly

wanderers belonging to other sects would answer:

'This goal is for someone without craving.

[6] 'But, your reverences,

is this goal for someone with grasping

or for someone without grasping?

Monks, if answering rightly

wanderers belonging to other sects would answer:

'This goal is for someone without grasping.

[7] 'But, your reverences,

is this goal for someone who is intelligent

or for someone who is unintelligent?

Monks, if answering rightly

wanderers belonging to other sects would answer:

'This goal is for someone who is intelligent.

[8] 'But, your reverences,

is this goal for someone who is yielding[11] and hindered[12] or for someone who is unyielding and unhindered?

Monks, if answering rightly

wanderers belonging to other sects would answer:

'This goal is for someone who is unyielding and unhindered.

[9] 'But, your reverences,

is this goal for someone [87] with delight in impediments[13] or for someone without delight in impediments?

Monks, if answering rightly wanderers belonging to other sects would answer thus:

'This goal is for someone who is without delight in impediments,

not for someone with delight in impediments.'

Monks, there are these two views:

view of becoming,

and view of annihilation.[14]

Monks, whatever recluses and brahmans adhere to the view of becoming,

have come under the view of becoming,

cleave to the view of becoming,

these are obstructed from the view of annihilation.

Monks, whatever recluses and brahmans adhere to the view of annihilation,

have come under the view of annihilation,

cleave to the view of annihilation,

these are obstructed from the view of becoming.

Monks, whatever recluses or brahmans

do not comprehend as they really are

the rise and fall of,

and satisfaction in,

and peril of these two views

and the escape[15] from them,

these have attachment,

these have aversion,

these have confusion,

these have craving,

these have grasping,

these are unintelligent,

these are yielding and hindered,

these delight in impediments,

these are not utterly freed from birth,

ageing,

dying,

grief,

sorrow,

suffering,

lamentation,

despair -

these are not utterly freed from anguish,[16]

I say.

But whatever recluses or brahmans comprehend as they really are

the rise and fall of,

and the satisfaction in,

and the peril of these two views

and the escape from them,

these are without attachment,

these are without aversion,

these are without confusion,

these are without craving,

these are without grasping,

these are intelligent,

these are unyielding and unhindered,

these do not delight in impediments,

these are utterly freed from birth,

ageing

[88] dying,

grief,

sorrow,

suffering,

lamentation,

despair -

these are utterly freed from anguish,

I say.

Monks, there are these four (kinds of) grasping.

What are the four?

The grasping of sense-pleasures,

the grasping of view,

the grasping of rule and custom,

the grasping of the theory of self.

There are some recluses and brahmans who,

although pretending to a comprehension

of all the graspings,

do not lay down rightly

a comprehension of all the graspings;

they lay down a comprehension

of the grasping of sense-pleasures,

but do not lay down a comprehension

of the grasping of view,

of the grasping of rule and custom,

of the grasping of the theory of self.

What is the cause of this?

It is that these worthy recluses and brahmans

do not understand three situations

as they really are.

Therefore these worthy recluses and brahmans,

although pretending to a comprehension

of all the graspings,

do not lay down rightly

a comprehension of all the graspings;

they lay down a comprehension

of the grasping of sense-pleasures,

but do not lay down a comprehension

of the grasping of view,

do not lay down a comprehension

of the grasping of rule and custom,

do not lay down a comprehension

of the grasping of the theory of self.

Monks, there are some recluses and brahmans who,

although pretending to a comprehension

of all the graspings,

do not lay down rightly

a comprehension of all the graspings;

they lay down a comprehension

of the grasping of sense-pleasures,

they lay down a comprehension

of the grasping of view,

but they do not lay down a comprehension

of the grasping of rule and custom,

they do not lay down a comprehension

of the grasping of the theory of self.

What is the cause of this?

It is that these worthy recluses and brahmans

do not comprehend two situations

as they really are.

Therefore these worthy recluses and brahmans,

although pretending to a comprehension

of all the graspings,

do not rightly lay down a comprehension

of all the graspings;

they lay down a comprehension

of the grasping of sense-pleasure,

they lay down a comprehension

of the grasping of view,

they do not lay down the comprehension

of the grasping of rule and custom,

they do not lay down a comprehension

of the grasping of the theory of self.

Monks, there are some recluses and brahmans who

although pretending to a comprehension

of all the graspings,

do not lay down rightly a comprehension

of all the graspings;

they lay down a comprehension

of the grasping of sense-pleasures,

they lay down a comprehension

of the grasping of view,

they lay down a comprehension

[89] of the grasping of rule and custom,

but they do not lay down a comprehension

of the grasping of the theory of self.

What is the cause of this?

It is that these worthy recluses and brahmans

do not understand one situation

as it really is.

Therefore these worthy recluses and brahmans,

although pretending to a comprehension

of all the graspings,

do not rightly lay down a comprehension

of all the graspings;

they lay down a comprehension

of the grasping of sense-pleasure,

they lay down a comprehension

of the grasping of view,

they lay down a comprehension

of the grasping of rule and custom,

but they do not lay down a comprehension

of the grasping of the theory of self.

In such a Dhamma and discipline as this, monks,

that which is confidence in the Teacher

is shown to be not perfect,

that which is confidence in Dhamma

is shown to be not perfect,

that which is fulfilment of the moral habits

is shown to be not perfect,

that which is regard and affection for one's fellow Dhamma-men

is shown to be not perfect.

What is the cause of this?

It comes to be thus, monks,

in a Dhamma and discipline that are wrongly shown,

wrongly taught,

not leading onwards,[17]

not conducive to allayment,[18]

taught by one who is not fully self-awakened.

But the Tathāgata, monks,

perfected one,

fully self-awakened one,

claiming a comprehension

of all the graspings,

rightly lays down a comprehension

of all the graspings;

he lays down a comprehension

of the grasping of sense-pleasures,

he lays down a comprehension

of the grasping of view,

he lays down a comprehension

of the grasping of rule and custom,

he lays down a comprehension

of the grasping of the theory of self.

In such a Dhamma and discipline as this, monks,

that which is confidence in the Teacher

is shown to be perfect,

that which is confidence in Dhamma

is shown to be perfect,

that which is fulfilment of the moral habits

is shown to be perfect,

that which is regard and affection for one's fellow Dhamma-men

is shown to be perfect.

What is the cause of this?

It comes to be thus, monks,

in a Dhamma and discipline that are rightly shown,

rightly taught,

leading onwards,

conducive to allayment,

taught by one who is fully self-awakened.

Monks, what is the provenance,

what the origin,

what the birth,

what the source of these four (kinds of) grasping?

Craving, monks, is the provenance,

craving is the origin,

craving is the birth,

craving [90] is the source of these four (kinds of) grasping.

And what, monks, is the provenance,

what the origin,

what the birth,

what the source of craving?

Feeling, monks, is the provenance,

feeling is the origin,

feeling is the birth,

feeling is the source of craving.

And what, monks, is the provenance,

the origin,

the birth,

the source of feeling?

Sensory impingement is the provenance,

sensory impingement is the origin,

sensory impingement is the birth,

sensory impingement is the source of feeling.

And what, monks, is the provenance,

the origin,

the birth,

the source of sensory impingement?

The six bases of sensory impression, monks,

is the provenance,

the six bases of sensory impression is the origin,

the six bases of sensory impression is the birth,

the six bases of sensory impression is the source of sensory impingement.

And what, monks, is the provenance,

the origin,

the birth,

the source of the six bases of sensory impression?

Name-and-form, monks, is the provenance,

name-and-form is the origin,

name-and-form is the birth,

name-and-form is the source of the six bases of sensory impression.

And what, monks, is the provenance,

the origin,

the birth,

the source of name-and-form?

Consciousness, monks, is the provenance,

consciousness is the origin,

consciousness is the birth,

consciousness is the source of name-and-form.

And what, monks, is the provenance,

the origin,

the birth,

the source of consciousness?

The karma-formations, monks, are the provenance,

the karma-formations are the origin,

the karma-formations are the birth,

the karma-formations are the source of consciousness.

And what, monks, is the provenance,

the origin,

the birth,

the source of the karma-formations?

Ignorance, monks, is the provenance,

ignorance is the origin,

ignorance is the birth,

ignorance is the source of the karma-formations.

When, monks, ignorance is got rid of by a monk

and knowledge[19] has arisen,

he, by the going down of ignorance,

by the uprising of knowledge,[20]

neither grasps after the grasping of sense-pleasures,

nor grasps after the grasping of view,

nor grasp after the grasping of rule and custom,

nor grasps after the theory of self.

Not grasping, he is not troubled;

being untroubled

he himself is individually attained to nibbāna,[21] and he comprehends:

'Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such.'"

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

[1] idh'eva; MA. ii. 4, "in this very teaching."

[2] Cf. D. ii. 151. MA. ii. 4, citing A. ii. 238, states that the first samaṇa is a stream-winner, the second a once-returner, the third a non-returner, the fourth an arahant. Cf. the four kinds of recluses at A. ii. 86-90, and see G.S. ii. 96, n. 1.

[3] As at D. ii. 151, 152; A. ii. 238. MA. ii. 5 mentions the ten groups into which the sixty-two "heretical views" fall, and says that they are all recorded in the Brahmajāla Sta. [DN 1]

[4] MA. ii. 7 says here sammā means with cause, with reason.

[5] Sīhanāda is the roar of the best, of a fearless one, an unequalled one, MA. ii. 7 = AA. ii. 303.

[6] As stated at e.g. M. i. 37.

[7] sahadhammikā. MA. ii. B. calls them monks, nuns, probationers, male and female novices, men and women lay followers. All these are sahadhammikā, for which a synonym is ariyasāvakā. They are all under one and the same Dhamma.

[8] MA. ii. 9 mentions Pūrana Kassapa and the other six (heretical) teachers.

[9] MA. ii. 9 instances the moral habits of those following the goat, cow, ram and dog practices. For the bovine and canine practices see M. Sta. 57.

[10] niṭṭhā, glossed at MA. ii. 9 as pariyosāna-bhūta, what has become the consummation or culmination. MA. here gives as examples of "many": the Brahma-world is the fulfilment or goal of brahmans, Ābhassarā of ascetics, Subhakiṇha of wanderers, unending mind of Ājīvakas. But in this teaching arahantship is the goal.

[11] anuruddha, MA. ii. 10 to attachment.

[12] paṭiviruddha, MA. ii. 10 by anger.

[13] papañc'ārāmassa papañca'ratino. See G.S. ii. 168, n. 3. MA. ii. 10 says that here synonyms are craving, views, and pride.

[14] bhavadiṭṭhi ca vibhavadiṭṭhi ca. MA. ii. 10 calls the former the Eternalist view, and the latter the Annihilationist view.

[15] nissaraṇa. MA. ii. 11 here calls it nibbāna.

[16] Anguish is here the whole rolling or whirling on, vaṭṭa (in recurrent birth), MA. ii. 12.

[17] Only round and round in animal births, of which MA. ii. 13-14 gives examples.

[18] Of attachment and so on, MA. ii. 15.

[19] vijjā; here knowledge of the Way to arahantship, MA. ii. 18.

[20] As at M. i. 294; S. ii. 82, iii. 47; A. ii. 196.

[21] paccattam yeva parinibbāyati. Cf. M. i. 251-52; S. iii. 54. MA. ii. 18, 299 say sayam eva kilesaparinibbānena parinibbāyati, himself he is brought to nibbāna through the nibbāna (quenching or burning up) of the defilements.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

2. Sīhanāda Vagga

The Middle Length Sayings

I. The First Fifty Discourses

2. The Division of the Lion's Roar

12. Greater Discourse on the Lion's Roar

Mahā Sīhanāda Suttaṃ

[91]

THUS have I heard:

At one time the Lord was staying near Vesālī

outside the town

in a woodland thicket to the west.[1]

Now at that time Sunakkhatta,

the son of a Licchavi,[2]

having recently left this Dhamma and discipline,

spoke these words to a group (of people) at Vesālī:

"There are no states of further-men,[3]

(no) excellent knowledge and insight[4] befitting the ariyans

in the recluse Gotama;

the recluse Gotama teaches Dhamma

on (a system) of his own devising

beaten out by reasoning

and based on investigation;[5]

and says that Dhamma,

taught for the sake of something specific,[6]

leads onwards[7] the doer of it

to the complete destruction of anguish."

Then the venerable Sāriputta,

having dressed early in the morning,

taking his bowl and robe,

entered Vesālī for almsfood.

Then the venerable Sāriputta heard that speech of Sunakkhatta,

the son of a Licchavi,

as it was being spoken to the group (of people) in Vesālī:

"There are no states of further-men,

(no) excellent knowledge and insight befitting the ariyans

in the recluse Gotama;

the recluse Gotama teaches Dhamma

on (a system) of his own devising

beaten out by reasoning

and based on investigation;

and says that Dhamma,

taught for the sake of something specific,

leads onwards [92] the doer of it

to the complete destruction of anguish."

Then the venerable Sāriputta, having walked in Vesālī for almsfood,

after the meal

returning from (his quest for[8]) alms,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Sāriputta spoke thus to the Lord:

"Lord, Sunakkhatta, the son of a Licchavi,

spoke these words to a group (of people) at Vesālī:

'There are no states of further-men,

(no) excellent knowledge and insight

befitting the ariyans

in the recluse Gotama;

the recluse Gotama teaches Dhamma

on (a system) of his own devising

beaten out by reasoning

and based on investigation;

and says that Dhamma,

taught for the sake of something specific,

leads onwards the doer of it

to the complete destruction of anguish.'

"Sāriputta, Sunakkhatta is a man of wrath and folly,

and these words were spoken by him in wrath.

Thinking,

'I will speak dispraise,'

he, Sāriputta,

the foolish man Sunakkhatta,

really spoke praise of the Tathāgata.

For this, Sāriputta, is praise of a Tathāgata:

when someone should speak thus:

'Dhamma, taught for the sake of something specific,

leads onwards the doer of it

to the complete destruction of anguish.'

But, Sāriputta, there will not be for Sunakkhatta,

the foolish man,

this inference from Dhamma about me:

'This is the Lord,

perfected one,

fully Self-awakened One,

endowed with knowledge and right conduct,

well-farer,

knower of the world(s),

incomparable trainer of men to be tamed,

teacher of devas and men,

the Awakened one, the Lord.'

§

Nor, Sāriputta, will there be for Sunakkhatta,

the foolish man,

this inference from Dhamma about me:

'This is the Lord who enjoys the manifold forms of psychic power:

From having been one he becomes manifold;

from having been manifold

he becomes one;

manifest or invisible,

he goes unhindered through a wall,

through a rampart,

through a mountain

as if through air;

he plunges into the ground

and shoots up again

as if in water;

he walks upon the water

without parting it

as if on the ground;

sitting cross-legged

he travels through the air

like a bird on the wing.

Even this moon and sun,

although of such mighty power and majesty,

he rubs and strokes them

with his hand.

Even as far as the Brahma-world

he has power in respect of his body.'

§

Nor, Sāriputta, will there be for Sunakkhatta,

the foolish man,

[93] this inference from Dhamma about me:

'This is the Lord who,

through the purified deva-condition of hearing,

surpassing that of men,

hears both (kinds of) sounds:

deva-like ones and human ones,

and those which are distant

and those which are near.'

§

Nor, Sāriputta, will there be for Sunakkhatta,

the foolish man,

this inference from Dhamma about me:

'This is the Lord who knows intuitively by mind

the minds of other beings,

of other individuals;

He knows intuitively

of a mind that is full of attachment

that it is full of attachment;

he knows intuitively

of a mind that is without attachment

that it is without attachment;

he knows intuitively

of a mind that is full of aversion

that it is full of aversion;

he knows intuitively

of a mind that is full of confusion

that it is full of confusion;

he knows intuitively

of a mind that is without aversion

that it is without aversion;

he knows intuitively

of a mind that is contracted

that it is contracted;

he knows intuitively

of a mind that is distracted

that it is distracted;

he knows intuitively

of a mind that has become great

that it has become great;

he knows intuitively

of a mind that has not become great

that it has not become great;

he knows intuitively

of a mind with (some other mental state) superior to it

that it is a mind with (some other mental state) superior to it;

he knows intuitively

of a mind with no (other mental state) superior to it

that it is a mind with no (other mental state) superior to it;

he knows intuitively

of a mind that is composed

that it is composed;

he knows intuitively

of a mind that is not composed

that it is not composed;

he knows intuitively

of a mind that is freed

that it is freed;

he knows intuitively

of a mind that is not freed

that it is not freed.'

Now, Sāriputta, a Tathāgata has these ten powers of a Tathāgata,[9]

endowed with which powers

a Tathāgata claims the leader's place,[10]

roars his lion's roar in assemblies,

and sets rolling the Brahma-wheel.[11]

What are the ten?

[1] Herein, Sāriputta, a Tathāgata comprehends as it really is

causal occasion as such

and what is not causal occasion as such.[12]

Inasmuch, Sāriputta, as a Tathāgata comprehends as it really is

causal occasion as such

and what is not causal occasion as such,

this, Sāriputta, is a Tathāgata's power of a Tathāgata,

having which power

a Tathāgata claims the leader's place,

roars his lion's roar in assemblies,

and sets rolling the Brahma-wheel.

■

[2] And again, Sāriputta, a Tathāgata comprehends as it really is

the [94] acquiring of deeds for oneself,

past, future and present,

both in their causal occasion

and their result.

Inasmuch, Sāriputta, as a Tathāgata comprehends as it really is

the acquiring of deeds for oneself,

past, future and present,

both in their causal occasion

and their result,

this, Sāriputta, is a Tathāgata's power of a Tathāgata,

having which power

a Tathāgata claims the leader's place,

roars his lion's roar in assemblies,

and sets rolling the Brahma-wheel.

■

[3] And again, Sāriputta, a Tathāgata comprehends as it really is

the course[13] leading to all bourns.[14]

Inasmuch, Sāriputta, as a Tathāgata comprehends as it really is

the course leading to all bourns,

this, Sāriputta, is a Tathāgata's power of a Tathāgata,

having which power

a Tathāgata claims the leader's place,

roars his lion's roar in assemblies,

and sets rolling the Brahma-wheel.

■

[4] And again, Sāriputta, a Tathāgata comprehends as it really is

the world[15]

with its various and diverse features.

Inasmuch, Sāriputta, as a Tathāgata comprehends as it really is

the world

with its various and diverse features

this, Sāriputta, is a Tathāgata's power of a Tathāgata,

having which power

a Tathāgata claims the leader's place,

roars his lion's roar in assemblies,

and sets rolling the Brahma-wheel.

■

[5] And again, Sāriputta, a Tathāgata comprehends as they really are

the divers characters of beings.[16]

Inasmuch, Sāriputta, as a Tathāgata also comprehends as they really are

the divers characters of beings,

this, Sāriputta, is a Tathāgata's power of a Tathāgata,

having which power

a Tathāgata claims the leader's place,

roars his lion's roar in assemblies,

and sets rolling the Brahma-wheel.

■

[6] And again, Sāriputta, a Tathāgata comprehends as it really is

the higher or lower state

of the faculties[17]

of other beings,

of other persons.

Inasmuch, Sāriputta, as a Tathāgata comprehends as it really is

the higher or lower state

of the faculties

of other beings,

of other persons,

this, Sāriputta, is a Tathāgata's power of a Tathāgata,

having which power

a Tathāgata claims the leader's place,

roars his lion's roar in assemblies,

and sets rolling the Brahma-wheel.

■

"meditation, deliverance and concentration attainments" is jhāna-vimokkha-samādhi-samāpattinaṃ. Does this mean, in stead: "jhāna-deliverance-samādhi-attainments" — one compound term? ("jhāna-release-serenity-attainment"), a single idea, not three? The problems in attaining, clarification of, and emergence from a state of release in serenity attained through jhāna? If not, what is the implied distinction between 'jhāna' and 'samādhi'? See also in this regard: MN 12 Bhks. Ñanamoli/Bodhi have this there as here, 3 ideas. Bhk. Bodhi's note there apparently relying on commentary ignores 'samādhi' and explains the releases as liberations (the vimokkha include the four immaterial jhanas and the attainment of the ending of the perception of sensation) and samāpatti as 'the attainments': of jhāna, the four immaterial attainments and the cessation of perception and feeling (the cessation of the perception of feeling).

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

2. Sīhanāda Vagga

The Middle Length Sayings

I. The First Fifty Discourses

2. The Division of the Lion's Roar

13. Greater Discourse on

the Stems of Anguish

Mahā Dukkha-k-Khandha Suttaṃ

[110]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then several[1] monks, having dressed in the morning,

taking their bowls and [111] robes,

entered Sāvatthī for almsfood.

Then it occurred to these monks;

"It is too early to walk for almsfood in Sāvatthī.

Suppose we were to approach the park[2]

of the wanderers belonging to other sects?"

Then these monks approached the park

of the wanderers belonging to other sects;

having approached,

they exchanged greetings

with the wanderers belonging to other sects,

and having exchanged greetings

of courtesy and friendliness,

they sat down at a respectful distance.

As these monks were sitting down at a respectful distance,

these wanderers belonging to other sects spoke thus to them:

"Your reverences, the recluse Gotama

lays down the full understanding[3] of sense-pleasures;

we too lay down the full understanding of sense-pleasures.

Your reverences, the recluse Gotama

lays down the full understanding of material shapes;[4]

we too lay down the full understanding of material shapes.

Your reverences, the recluse Gotama

lays down the full understanding of feelings;

we too lay down the full understanding of feelings.

So, your reverences, herein

what is the divergence,

what the discrepancy,

what the difference

between the recluse Gotama and us,

that is to say in Dhamma-teaching

as against Dhamma-teaching,

in instruction

as against instruction?"

Then those monks neither rejoiced in

nor scoffed at

what the wanderers belonging to other sects had said.

Rising from their seats

they departed,

not rejoicing,

not scoffing,

but thinking:

"We shall learn the meaning of what has been said

in the Lord's presence."

■

Then these monks

having walked for almsfood in Sāvatthī,

returning from the alms-gathering after the meal,

approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

these monks spoke thus to the Lord:

"Now we, Lord, having dressed in the morning,

taking our bowls and robes,

entered Sāvatthī for almsfood.

It occurred to us, Lord:

'It is too early to walk for almsfood in Sāvatthī.

Suppose [112] we were to approach the park

of the wanderers belonging to other sects?'

So we, Lord, approached the park

of the wanderers belonging to other sects

and exchanged greetings

with the wanderers belonging to other sects,

and having exchanged greetings of courtesy and friendliness,

we sat down at a respectful distance.

As we were sitting down at a respectful distance,

these wanderers belonging to other sects spoke thus to us:

'Your reverences, the recluse Gotama

lays down the full understanding of sense-pleasures;

we too lay down the full understanding of sense-pleasures.

Your reverences, the recluse Gotama

lays down the full understanding of material shapes;

we too lay down the full understanding of material shapes.

Your reverences, the recluse Gotama

lays down the full understanding of feelings;

we too lay down the full understanding of feelings.

So, your reverences, herein

what is the divergence,

what the discrepancy,

what the difference

between the recluse Gotama

and us,

that is to say in Dhamma-teaching

as against Dhamma-teaching,

in instruction

as against instruction?'

Then we neither rejoiced in

nor scoffed at

what the wanderers belonging to other sects had said.

Rising from our seats

we departed,

not rejoicing,

not scoffing,

but thinking:

'We shall learn the meaning of what has been said in the Lord's presence.'"

§

"Monks, wanderers belonging to other sects

who speak thus

should be spoken to thus:

'But what, your reverences,

is the satisfaction in pleasures of the senses,

what the peril,

what the escape (from them)?

But what, your reverences,

is the satisfaction in material shapes,

what the peril,

what the escape (from them)?

But what, your reverences,

is the satisfaction in pleasures of feelings,

what the peril,

what the escape (from them)?'

Monks, when wanderers belonging to other sects

are questioned in this way,

they will not be able to explain,

and moreover they will get into further difficulties.[5]

What is the reason for this?

It is that it is not within their scope.

I, monks, do not see anyone in the world

with its devas,

Maras and Brahmas,

in creation

with its recluses and brahmans,

its devas and men,

who could win approbation

with his answers to these questions

except a Tathāgata

or a Tathāgata's disciple

or one who has heard (the teaching) from them.

§

And what, monks, is the satisfaction

in pleasures of the senses?[6]

These five, monks,

are the strands of sense-pleasures.[7]

What five?

Material shapes cognisable by the eye,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Sounds cognisable by the ear,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Smells cognisable by the nose,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

These, monks, are the five strands of sense-pleasures.

■

Whatever pleasure,

whatever happiness

arises in consequence of these five strands of sense-pleasures,

this is the satisfaction in sense-pleasures.

§

And what, monks, is the peril in sense-pleasures?

In this case, monks,

a young man of family

earns his living by some craft,

such as reckoning on the fingers,[8]

such as calculation,[9]

such as [113] computing,[10]

such as agriculture,[11]

such as being in a rajah's service,[12]

such as by another craft.[13]

He is afflicted by the cold,[14]

he is afflicted by the heat,

suffering from the touch of gadflies,

mosquitoes,

wind,

sun,

creeping things,

dying of hunger and thirst.

This, monks, is a peril

in pleasures of the senses

that is present,

a stem of ill,[15]

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

If, monks, this young man of family

rouses himself,

exerts himself,

strives thus,

but if these possessions do not come to his hand,

he grieves,

mourns,

laments,

beating his breast

and wailing,

he falls into disillusionment,[16] and thinks:

'Indeed my exertion is vain,

indeed my striving is fruitless.'

This too, monks, is a peril

in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

If, monks, this young man of family

rouses himself,

exerts himself,

strives thus,

and these possessions come to his hand,

he experiences suffering and sorrow

in consequence of looking after them,

and thinks:

'Now by what means

may neither kings nor thieves

take away my possessions,

nor fire burn them,

nor water carry them away,

nor heirs whom I do not like

take them away?'[17]

Although he looks after these possessions

and guards them,

kings do take them away

or thieves take them away,

or fire burns them

or water carries them away,

or heirs whom he does not like

take them away.

He grieves,

mourns,

laments,

beating his breast and wailing,

he falls into disillusionment,

and thinks:

'I do not even have that which was mine.'

This too, monks, is a peril

in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

And again, monks,

when sense-pleasures are the cause,

sense-pleasures the provenance,

sense-pleasures the consequence,

the very [114] cause of sense-pleasures,

kings dispute with kings,

nobles dispute with nobles,

brahmans dispute with brahmans,

householders dispute with householders,

a mother disputes with her son,

a son disputes with his mother,

a father disputes with his son,

a son disputes with his father,

a brother disputes with a brother,

a brother disputes with a sister,

a sister disputes with a brother,

a friend disputes with a friend.

Those who enter into quarrel,

contention,

dispute and attack one another

with their hands

and with stones[18]

and with sticks

and with weapons,[19]

these suffer dying then

and pain like unto dying.

This too, monks,

is a peril in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

And again, monks,

when sense-pleasures are the cause,

sense-pleasures the provenance,

sense-pleasures the consequence,

the very cause of sense-pleasures,

having taken sword and shield,

having girded on bow and quiver,

both sides mass for battle

and arrows are hurled

and knives are hurled

and swords are flashing.

These who wound with arrows

and wound with knives

and decapitate with their swords,

these suffer dying then

and pain like unto dying.

This too, monks, is a peril

in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

And again, monks,

when sense-pleasures are the cause,

sense-pleasures the provenance,

sense-pleasures the consequence,

the very cause of sense-pleasures,

having taken sword and shield,

having girded on bow and quiver,

they leap on to the newly daubed[20] ramparts,

and arrows are hurled

and knives are hurled

and swords are flashing.

Those who wound with arrows

and wound with knives

and pour boiling cow-dung[21] over them

and crush them with the (falling) portcullis

and decapitate them with their swords,

these suffer dying then

and pain like unto dying.

This too, monks, is a peril

in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

And again, monks,

when sense-pleasures are the cause,

sense-pleasures the provenance,

sense-pleasures the consequence,

the very cause of sense-pleasures,

they break into a house

and carry off the booty

and behave as a thief

and wait in ambush

and go to other [115] men's wives.[22]

Kings, having arrested such a one,

deal out various punishments:[23]

They lash him with whips

and they lash him with canes

and they lash him with (birch) rods,

and they cut off his hand,

and they cut off his foot,

and they cut off his hand and foot,

and they cut off his ear,

and they cut off his nose,

and they cut off his ear and nose,

and they give him the 'gruel-pot'[24] punishment,

and they give him the 'shell-tonsure' punishment,

and they give him the 'Rahu's mouth,' punishment,

and they give him the 'fire-garland' punishment,

and they give him the 'flaming hand' punishment,

and they give him the 'hay-twist' punishment,

and they give him the 'bark-dress' punishment,

and they give him the 'antelope' punishment,

and they give him the 'flesh-hooking' punishment,

and they give him the 'disc-slice' punishment,

and they give him the 'pickling process' punishment,

and they give him the 'circling the pin,' punishment,

and they give him the 'straw mattress,' punishment,

and they spray him with boiling oil,

give him as food to the dogs,

impale him alive on stakes

and decapitate him with a sword.

This too, monks, is a peril in the pleasures of the senses that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

And again, monks,

when sense-pleasures are the cause,

sense-pleasures the provenance,

sense-pleasures the consequence,

the very cause of sense-pleasures,

they behave wrongly in body,

they behave wrongly in speech,

they behave wrongly in thought.

These, having behaved wrongly in body,

in speech,

in thought,

at the breaking up of the body after dying,

arise in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

This, monks, is a peril in pleasures of the senses

that is of the future,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

§

And what, monks, is the escape from pleasures of the senses?

Whatever, monks, is the control of

desire for and attachment to

pleasures of the senses,

the getting rid of the desire and attachment,

this is the escape from pleasures of the senses.[25]

§

Monks, whatever recluses or brahmans[26]

do not thus comprehend the satisfaction in pleasures of the senses

as satisfaction,

the peril

as peril,

the escape

as escape

as it really is,

these indeed will neither know their own sense-pleasures accurately,

nor will they arouse another to a similar condition[27]

so that, as he fares along,

he will know sense-pleasures accurately -

this situation does not exist.

[116] But, monks, whatever recluses or brahmans comprehend thus

the satisfaction in pleasures of the senses

as satisfaction,

the peril

as peril,

the escape

as escape

as it really is,

these indeed either know their own sense-pleasures accurately,

or they will arouse another to a similar condition,

so that, as he fares along,

he will know sense-pleasures accurately -

this situation exists.

§

And what, monks, is the satisfaction in material shapes?

Monks, it is like a girl in a noble's family

or a brahman's family

or a householder's family

who at the age of fifteen or sixteen

is not too tall,

not too short,

not too thin,

not too fat,

not too dark,

not too fair -

is she, monks,

at the height of her beauty and loveliness at that time?"

"Yes, Lord."

"Monks, whatever happiness and pleasure arise

because of beauty and loveliness,

this is satisfaction in material shapes.[28]

§

And what, monks, is peril in material shapes?

As to this, monks,

one might see that same lady[29]

after a time,

eighty

or ninety

or a hundred years old,

aged,

crooked as a rafter,

bent,

leaning on a stick,

going along palsied,

miserable,

youth gone,

teeth broken,

hair thinned,

skin wrinkled,

stumbling along,

the limbs discoloured.

What would you think, monks?

That that which was former

beauty and loveliness

has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

■

And again, monks, one might see that same lady

diseased,

suffering,

sorely ill,

lying in her own excrement,

having to be lifted up by others,

having to be laid down by others.[30]

What would you think, monks?

That that which was former

beauty and loveliness has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

■

And again, monks, one might see that same lady,

her body thrown aside in a cemetery,

dead for one,

two

or three days,

swollen,

discoloured,

decomposing.

What would you think, monks?

That that which was former

beauty and loveliness has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

■

And again, monks, one might see this same lady,

her body thrown aside in [117] a cemetery,

being devoured by crows

or ravens

or vultures

or wild dogs

or jackals

or by a variety of animals.[31]

What would you think, monks?

That that which was former

beauty and loveliness

has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

■

And again, monks, one might see that same lady,

her body thrown aside in a cemetery,

a skeleton

with (some) flesh and blood,

sinew-bound.

What would you think, monks?

That that which was former

beauty and loveliness has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

■

And again, monks, one might see that same lady,

her body thrown aside in a cemetery,

a fleshless skeleton

with a smear of blood,

sinew-bound.

What would you think, monks?

That that which was former

beauty and loveliness

has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

■

And again, monks, one might see that same lady,

her body thrown aside in a cemetery,

a skeleton

without flesh or blood,

sinew-bound.

What would you think, monks?

That that which was former

beauty and loveliness

has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

■

And again, monks, one might see that same lady,

her body thrown aside in a cemetery,

the bones no longer held together,

scattered in this direction and that:

here a hand-bone,

there a foot-bone,

here a leg-bone,

there a rib,

here a hip-bone,

there a back-bone,

here the skull.[32]

What would you think, monks?

That that which was former

beauty and loveliness

has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

■

And again, monks, one might see that same lady,

her body thrown aside in a cemetery,

the bones white

and something like sea-shells.

What would you think, monks?

That that which was former

beauty and loveliness has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

■

And again, monks, one might see that same lady,

her body thrown aside in a cemetery,

a heap of dried-up bones

more than a year old.

What would you think, monks?

That that which was former beauty and loveliness has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

■

And again, monks, one might see that same lady,

her body thrown aside in a cemetery,

the bones gone

rotten

and reduced to powder.

What would you think, monks?

That that which was former beauty and loveliness has vanished,

a peril has appeared?"

"Yes, Lord."

"This too, monks, is a peril in material shapes.

§

And what, monks, is the escape from material shapes?

Whatever, monks, is the control

of desire and attachment,

the getting rid of desire

and attachment to material shapes,

this is the escape from material shapes.[33]

§

Monks, whatever recluses or brahmans

do not thus comprehend

the satisfaction in material shapes

as satisfaction,

the peril

as peril,

the escape

as escape

as it really is,

these indeed will neither

know material shapes accurately themselves

nor will they arouse another to a similar condition,

so that, as he fares along,

he will know material shapes accurately -

this situation does not exist.

But, monks, whatever recluses or brahmans comprehend thus

the satisfaction in material shapes

as satisfaction,

the peril

as peril,

the escape

as escape

as it really is,

these indeed either know

material shapes [118] accurately themselves

or they will arouse another to a similar condition,

so that, as he fares along,

he will know material shapes accurately -

this situation exists.

§

And what, monks, is the satisfaction of feelings?

As to this, monks, a monk

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters into

and abides in

the first meditation

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful.

Monks, at the time in which the monk

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters into

and abides in

the first meditation

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful,

if at that time he does not strive for his own hurt,

if he does not strive for the hurt of others,

if he does not strive for the hurt of both,

at that very time he experiences a feeling that is not hurtful.

I, monks, say that not-hurtfulness

is the highest satisfaction among feelings.

■

And again, monks, a monk,

by allaying initial thought and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

enters into

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration,

and is rapturous and joyful.

Monks, at the time in which the monk,

by allaying initial thought and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

enters into

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration,

and is rapturous and joyful,

if at that time he does not strive for his own hurt,

if he does not strive for the hurt of others,

if he does not strive for the hurt of both,

at that very time he experiences a feeling that is not hurtful.

I, monks, say that not-hurtfulness

is the highest satisfaction among feelings.

■

And again, monks, a monk,

by the fading out of rapture,

abiding with equanimity,

attentive,

and clearly conscious

experiencing in his person that joy

of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

enters into

and abides in

the third meditation.

Monks, at the time in which the monk,

by the fading out of rapture,

abiding with equanimity,

attentive,

and clearly conscious

experiencing in his person that joy

of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

enters into

and abides in

the third meditation,

if at that time he does not strive for his own hurt,

if he does not strive for the hurt of others,

if he does not strive for the hurt of both,

at that very time he experiences a feeling that is not hurtful.

I, monks, say that not-hurtfulness

is the highest satisfaction among feelings.

■

And again, monks, a monk,

by getting rid of joy

and by getting rid of anguish,

and by the going down of his former pleasures and sorrows,

enters into

and abides in

the fourth meditation,

which has neither anguish nor joy

and which is entirely purified by equanimity and mindfulness.

Monks, at the time in which the monk,

by getting rid of joy

and by getting rid of anguish,

and by the going down of his former pleasures and sorrows,

enters into

and abides in

the fourth meditation,

which has neither anguish nor joy

and which is entirely purified by equanimity and mindfulness,

if at that time he does not strive for his own hurt,

if he does not strive for the hurt of others,

if he does not strive for the hurt of both,

at that very time he experiences a feeling that is not hurtful.

I, monks, say that not-hurtfulness

is the highest satisfaction among feelings.

§

And what, monks, is the peril of feelings?

Inasmuch, monks, as feelings are impermanent,

ill,

liable to change,

this is the peril of feelings.[34]

§

And what, monks, is the escape from feelings?

Whatever, monks, is the control

of desire and attachment,

the getting rid of

desire and attachment to feelings,

this is the escape from feelings.

§

Monks, whatever recluses or brahmans

do not thus comprehend the satisfaction in feelings

as satisfaction,

the peril as peril,

the escape

as escape

as it really is,

these indeed will neither know [119] feelings accurately themselves

nor will they arouse another to a similar condition,

so that, as he fares along,

he will know feelings accurately -

this situation does not exist.

But, monks, whatever recluses or brahmans

comprehend thus

the satisfaction in feelings

as satisfaction,

the peril

as peril,

the escape

as escape

as it really is,

these indeed know feelings accurately themselves

or they will arouse another to a similar condition,

so that, as he fares along,

he will know feelings accurately -

this situation exists."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

The Greater Discourse on the Stems of Anguish

[1] sambahulā; not a technical term here, as in Vin. where it means a "group." i.e. less than a saṇgha. It is noticed at MA. ii. 64 that in Vin. sambahulā is three people, but in the Suttas three is called just three, and (a number) higher than that is sambahulā.

[2] ārāma. Not here a "monastery" as wanderers were not monastically constituted. MA. ii. 54 says it was not far from the Jeta Grove.

[3] MA. ii. 54, the ejection and transcending of sense-pleasures and of material shapes and feelings.

[4] Cf. S. iv. 16.

[5] Cf. D. i. 26, S. iv. 15.

[6]From here to M. i. 87 = M. i. 92 = 398 = 454.

[7] M. i. 92, 398, 454; A. iii. 411, etc. quoted Kvu. 369.

[8] muddā. See B.D. ii. 176, n. 4 for further references, etc. MA. ii. 56 says, "having established awareness through the joints of the fingers, it is called hatthamuddā (hand-reckoning)."ganana See B.D. ii. 176, n. 5.

[9] ganaṇā See B.D. ii. 176, n. 5.

[10] sankhānaṃ. According to the Comy., computing how much rice there will be, how much fruit, how many birds in the sky, by looking at a field, at a tree, or at the sky respectively.

[11] See B.D. ii. 175.

[12] Perhaps a government official, rāja-porisa. As at D. i. 135, A. iv. 281, 286.

[13] MA. ii. 56 instances elephant-craft and horse-craft.

[14] MA. ii. 56, "like an arrow's target, he stands before (purato) the cold." It (i.e. purakkhata) also means 'being oppressed.'"

[15] MA. ii. 57 says, a heap, rāsi.

[16] sammoha, or confusion, delusion.

[17] Cf. A. iv. 282.

[18] leḍḍu. See Vin. iii. 46, iv. 40.

[19] This sequence also found at M. i. 123, Ud. 71.

[20] addāvalepana. The word also occurs at S. iv. 187. MA. ii 58 renders by "hot mud."

[21] pakkaṭṭhī, explained by MA. ii. 58 as kuthita ( = kaṭh-) gomaya, while Nd. ii. 199 reads chakaṇtī.

[22] As at M. ii. 88, and cf. M. i. 404.

[23] As at M. iii. 163 f., A. i. 47, ii. 122, Miln. 197.

[24] These punishments are described in greater detail at G.S. i. 42, 43 in the notes.

[25] At other passages, e.g. A. iii. 245, It. p. 61, D. iii. 239, 275, renunciation of sense-pleasures is called the escape from them. MA. ii. 60 says it is nibbāna.

[26] Cf. S. iii. 191-92.

[27] tathattāya sammādapessanti.

[28] Cf. S. iv. 8.

[29] As at A. i. 139.

[30] tam eva bhaginī (literally, sister).

[31] As at M. i. 58.

[32] As at S. iii. 62.

[33] As at A. iii. 324.

[34] As at S. iii. 63.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

2. Sīhanāda Vagga

The Middle Length Sayings

I. The First Fifty Discourses

2. The Division of the Lion's Roar

14. Lesser Discourse on the Stems of Anguish

Cūḷa Dukkha-k-Khandha Suttaṃ

[119]

THUS have I heard:

At one time the Lord was staying among the Sakyans

at Kapilavatthu

in Nigrodha's park.[1]

Then Mahānāma the Sakyan[2] approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As Mahānāma the Sakyan was sitting down at a respectful distance,

he spoke thus to the Lord:

"For a long time, Lord,

I have thus understood Dhamma taught by the Lord:

'Greed is a depravity of the mind,[3]

aversion is a depravity of the mind,

confusion is a depravity of the mind.'

It is thus that I, Lord, understand Dhamma taught by the Lord:

'Greed is a depravity of the mind,

aversion is a depravity of the mind,

confusion is a depravity of the mind.'

But at times things belonging to greed,

taking hold of my mind,

persist,

and things belonging to aversion,

taking hold of my mind,

persist,

and things belonging [120] to confusion,

taking hold of my mind,

persist.

It occurred to me thus, Lord:

'Now what can be the quality in me,

not got rid of subjectively,

on account of which

at times things belonging to greed,

taking hold of my mind,

persist,

and things belonging to aversion,

taking hold of my mind,

persist,

and things belonging to confusion,

taking hold of my mind,

persist?'"

■

"Indeed there is a quality in you, Mahānāma,

not got rid of subjectively,

on account of which

at times things belonging to greed,

taking hold of your mind,

persist,

and things belonging to aversion,

taking hold of your mind,

persist,

and things belonging to confusion,

taking hold of your mind,

persist.

But this quality could be got rid of subjectively by you, Mahānāma,

if you would not dwell in a house,

if you would not enjoy pleasures of the senses.

But inasmuch as this quality, Mahānāma,

is not got rid of by you subjectively,

therefore you dwell in a house

and enjoy pleasures of the senses.

'Pleasures of the senses

are of little satisfaction,

of much ill,

of much tribulation

wherein is more peril.'[4]

Yet if this, Mahānāma, comes to be well seen

as it really is,

through perfect intuitive wisdom

by an ariyan disciple,

but if he does not come to rapture and joy

apart from pleasures of the senses,

apart from unskilled states of mind,

or to something better than that,[5]

then he is not yet one unseduced

by pleasures of the senses.

But when, Mahānāma, an ariyan disciple thinks:

'Pleasures of the senses

are of little satisfaction,

of much ill,

of much tribulation

wherein is more peril,'

and if this comes to be well seen,

as it really is,

through perfect intuitive wisdom

by the ariyan disciple,

and if he comes to rapture and joy

apart from pleasures of the senses,

apart from unskilled states of mind,

and to something better than that,

then he is one who is not seduced

by pleasures of the senses.

And I too, Mahānāma,

before my awakening

while I was still the bodhisatta,

not fully awakened,

thought:

'Pleasures of the senses

are of little satisfaction,

of much ill,

of much tribulation

wherein is more peril,'

and although this came to be well seen thus,

as it really is,

through perfect intuitive wisdom,

I came to no rapture and joy

apart from pleasures of the senses,

apart from unskilled states of mind,

nor to anything better than that.

So I was conscious

that I was not yet one unseduced

by pleasures of the senses.

But when, Mahānāma,

I thought:

'Pleasures of the senses

are of little [121] satisfaction,

of much ill,

of much tribulation

wherein is more peril,'

and when this was well seen thus,

as it really is,

through perfect intuitive wisdom,

and I came to rapture and joy

apart from the pleasures of the senses,

apart from unskilled states of mind,

and to something better than that,

then was I conscious

that I was one not seduced

by pleasures of the senses.

§

And what, Mahānāma,

is the satisfaction in pleasures of the senses?

These five, Mahānāma,

are the strands of sense-pleasures.[6]

What five?

[1] Material shapes cognisable by the eye,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

[2] Sounds cognisable by the ear,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

[3] Smells cognisable by the nose,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

[4] Tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

[5] Touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

These, Mahānāma, are the five strands of sense-pleasures.

■

Whatever pleasure,

whatever happiness arises

in consequence of these five strands of sense-pleasures,

this is the satisfaction in sense-pleasures.

■

And what, Mahānāma, is the peril in sense-pleasures?

In this case, Mahānāma,

a young man of family earns his living by some craft,

such as reckoning on the fingers,

such as calculation,

such as computing,

such as agriculture,

such as being in a rajah's service,

such as by another craft.

He is afflicted by the cold,

he is afflicted by the heat,

suffering from the touch of gadflies,

mosquitoes,

wind,

sun,

creeping things,

dying of hunger and thirst.

This, Mahānāma, is a peril in pleasures of the senses that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

If, Mahānāma, this young man of family

rouses himself,

exerts himself,

strives thus,

but if these possessions

do not come to his hand,

he grieves,

mourns,

laments,

beating his breast

and wailing,

he falls into disillusionment,

and thinks:

'Indeed my exertion is vain,

indeed my striving is fruitless.'

This too, Mahānāma, is a peril

in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

If, Mahānāma, this young man of family

rouses himself,

exerts himself,

strives thus,

and these possessions come to his hand,

he experiences suffering and sorrow

in consequence of looking after them,

and thinks:

'Now by what means

may neither kings nor thieves

take away my possessions,

nor fire burn them,

nor water carry them away,

nor heirs whom I do not like take them away?'

Although he looks after these possessions

and guards them,

kings do take them away

or thieves take them away,

or fire burns them

or water carries them away,

or heirs whom he does not like take them away.

He grieves,

mourns,

laments,

beating his breast and wailing,

he falls into disillusionment,

and thinks:

'I do not even have that which was mine.'

This too, Mahānāma, is a peril

in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

And again, Mahānāma, when sense-pleasures are the cause,

sense-pleasures the provenance,

sense-pleasures the consequence,

the very cause of sense-pleasures,

kings dispute with kings,

nobles dispute with nobles,

brahmans dispute with brahmans,

householders dispute with householders,

a mother disputes with her son,

a son disputes with his mother,

a father disputes with his son,

a son disputes with his father,

a brother disputes with a brother,

a brother disputes with a sister,

a sister disputes with a brother,

a friend disputes with a friend.

Those who enter into quarrel,

contention,

dispute and attack one another

with their hands

and with stones

and with sticks

and with weapons,

these suffer dying then

and pain like unto dying.

This too, Mahānāma, is a peril

in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

And again, Mahānāma,

when sense-pleasures are the cause,

sense-pleasures the provenance,

sense-pleasures the consequence,

the very cause of sense-pleasures,

having taken sword and shield,

having girded on bow and quiver,

both sides mass for battle

and arrows are hurled

and knives are hurled

and swords are flashing.

These who wound with arrows

and wound with knives

and decapitate with their swords,

these suffer dying then

and pain like unto dying.

This too, Mahānāma, is a peril

in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

And again, Mahānāma,

when sense-pleasures are the cause,

sense-pleasures the provenance,

sense-pleasures the consequence,

the very cause of sense-pleasures,

having taken sword and shield,

having girded on bow and quiver,

they leap on to the newly daubed ramparts,

and arrows are hurled

and knives are hurled

and swords are flashing.

Those who wound with arrows

and wound with knives

and pour boiling cow-dung over them

and crush them with the (falling) portcullis

and decapitate them with their swords,

these suffer dying then

and pain like unto dying.

This too, Mahānāma, is a peril

in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

And again, Mahānāma,

when sense-pleasures are the cause,

sense-pleasures the provenance,

sense-pleasures the consequence,

the very cause of sense-pleasures,

they break into a house

and carry off the booty

and behave as a thief

and wait in ambush

and go to other men's wives.

Kings, having arrested such a one,

deal out various punishments:|| ||

They lash him with whips

and they lash him with canes

and they lash him with (birch) rods,

and they cut off his hand,

and they cut off his foot,

and they cut off his hand and foot,

and they cut off his ear,

and they cut off his nose,

and they cut off his ear and nose,

and they give him the 'gruel-pot' punishment,

and they give him the 'shell-tonsure' punishment,

and they give him the 'Rahu's mouth,' punishment,

and they give him the 'fire-garland' punishment,

and they give him the 'flaming hand' punishment,

and they give him the 'hay-twist' punishment,

and they give him the 'bark-dress' punishment,

and they give him the 'antelope' punishment,

and they give him the 'flesh-hooking' punishment,

and they give him the 'disc-slice' punishment,

and they give him the 'pickling process' punishment,

and they give him the 'circling the pin,' punishment,

and they give him the 'straw mattress,' punishment,

and they spray him with boiling oil,

give him as food to the dogs,

impale him alive on stakes

and decapitate him with a sword.

This too, Mahānāma, is a peril

in the pleasures of the senses

that is present,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

■

And again, Mahānāma,

when sense-pleasures are the cause,

sense-pleasures the provenance,

sense-pleasures the consequence,

the very cause of sense-pleasures,

they behave wrongly in body,

they behave wrongly in speech,

they behave wrongly in thought.

These, having behaved wrongly in body,

in speech,

in thought,

at the breaking up of the body after dying,

arise in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

This, Mahānāma, is a peril

in pleasures of the senses[7]

that is of the future,

a stem of ill,

having pleasures of the senses as the cause,

having pleasures of the senses as the provenance,

being a consequence of pleasures of the senses,

the very cause of pleasures of the senses.

§

At one time I, Mahānāma, was staying near Rājagaha

on Mount Vulture Peak.

Now at that time several Jains[8]

on the Black Rock

on the slopes of (Mount) Isigili

came to be standing erect

and refusing a seat;[9]

they were experiencing feelings that were acute,

painful,

sharp,

severe.

Then I, Mahānāma,

having emerged from solitary meditation towards evening,

approached the slopes of (Mount) Isigili,

the Black Rock

and those Jains;

having approached

I spoke thus to those Jains:

'Why do you, reverend Jains,

standing erect

and refusing a seat,

experience feelings that are acute,

painful

sharp,

severe?

When I had thus spoken, Mahānāma,

those Jains spoke thus to me:

[122] 'Your reverence, Nāthaputta the Jain is all-knowing,[10] all-seeing;

he claims all-embracing knowledge-and-vision,[11]

saying:

"Whether I am walking

or standing still

or asleep or awake,

knowledge-and-vision is permanently

and continuously before me."

He speaks thus:

"If there is, Jains,

an evil deed that was formerly done by you,

wear it away by this severe austerity.

That which is the non-doing

of an evil deed in the future

is from control of body,

from control of speech,

from control of thought

here, now.[12]

Thus by burning up,[13]

by making an end

of former deeds,

by the non-doing

of new deeds,

there is no flowing[14] in the future.

Prom there being no flowing in the future

is the destruction of deeds;[15]

from the destruction of deeds

is the destruction of ill;

from the destruction of ill

is the destruction of feeling;

from the destruction of feeling

all ill will become worn away."

And because that is approved of by us

as well as being pleasing to us,

therefore we are delighted.'

■

When they had spoken thus,

I, Mahānāma,

spoke thus to those Jains:

'But do you, reverend Jains,

know[16] that you yourselves

were in the past,

that you were not not?'

'Not this, your reverence.'

'But do you, reverend Jains,

know that you yourselves

did this evil deed in the past,

that you did not not do it?'

'Not this, your reverence.'

'But do you, reverend Jains,

know that you did not do an evil deed like this

or like that?'

'Not this, your reverence.'

'But do you, reverend Jains,

know that so much ill is worn away,

or that so much ill is to be worn away,

or that when so much ill is worn away,

all ill will become worn away?'

'Not this, your reverence.'

'But do you, reverend Jains,

know the getting rid

of unskilled states of mind here and now,

the uprising of skilled states?'

'Not this, your reverence.'

'From what you say, reverend Jains,

you do not know then

whether you yourselves were in the past,

whether you were not not;

you do not know whether in the past

you yourselves did this evil deed,

whether you did not not do it;

you do not know whether [123] you did

an evil deed like this or like that;

you do not know so much ill is worn away,

or that so much ill is to be worn away,

or that when so much ill is worn away

all ill will become worn away;

you do not know the getting rid

of unskilled states of mind,

the uprising of skilled states.

This being so, reverend Jains,

do those who are born again

among men in the world

and are hunters,

bloody-handed,

dealing in cruelty[17] -

do these go forth among the Jains?'

'Now, reverend Gotama,

happiness is not to be achieved through happiness,

happiness is to be achieved through pain.

If, reverend Gotama,

happiness were to be achieved through happiness,

King Seniya Bimbisāra of Magadha

could achieve happiness,

King Seniya Bimbisāra of Magadha

would be more of a dweller in happiness

than the venerable Gotama.'

'Undoubtedly this speech

was made hastily by the reverend Jains,

without deliberation:

"Now, reverend Gotama,

happiness is not to be achieved through happiness,

happiness is to be achieved through pain.

If, reverend Gotama,

happiness were to be achieved through happiness,

King Seniya Bimbisāra of Magadha

could achieve happiness,

King Seniya Bimbisāra of Magadha

would be more of a dweller in happiness

than the venerable Gotama."

For it is I who should be questioned thus

on this subject:

'Which of these venerable ones

is more of a dweller in happiness:

King Seniya Bimbisāra of Magadha

or the venerable Gotama?'

'Undoubtedly, reverend Gotama,

this speech was made by us hastily,

without deliberation:

"Now, reverend Gotama,

happiness is not to be achieved through happiness,

happiness is to be achieved through pain.

If, reverend Gotama,

happiness were to be achieved through happiness,

King Seniya Bimbisāra of Magadha

could achieve happiness,

King Seniya Bimbisāra of Magadha

would be more of a dweller in happiness

than the venerable Gotama."

But let that be,

for now we will question the venerable Gotama:

Which of the venerable ones

is more of a dweller in happiness:

King Seniya Bimbisāra of Magadha

or the venerable Gotama?'

■

'Well then, reverend Jains,

I will ask you a question in return

on that very subject.

As it pleases you,

so reply to it.

What do you think about this, reverend Jains:

Is king Seniya Bimbisāra of Magadha,

without moving his body,

without uttering a word,

able to stay

experiencing nothing but happiness

for seven nights and days?'

'No, your reverence.'

'What do you think about this, reverend Jains:

Is King Seniya [124] Bimbisāra of Magadha,

without moving his body,

without uttering a word,

able to stay

experiencing nothing but happiness

for six nights and days?'

'No, your reverence.'

Is King Seniya Bimbisāra of Magadha,

without moving his body,

without uttering a word,

able to stay experiencing nothing but happiness

for five nights and days,

for four nights and days,

for three nights and days,

for two nights and days,

for one night and day?'

'No, your reverence.'

'But I, reverend Jains, am able,

without moving my body,

without uttering a word,

to stay

experiencing nothing but happiness

for one night and day.

I, reverend Jains, am able,

without moving my body,

without uttering a word,

to stay

experiencing nothing but happiness[18]

for two nights and days,

for three nights and days,

four nights and days,

five nights and days,

six nights and days,

for seven[19] nights and days.

What do you think about this, reverend Jains:

This being so,

who is more of a dweller in happiness,

King Seniya Bimbisāra of Magadha

or I?'

'This being so,

the venerable Gotama himself

is more of a dweller in happiness

than King Seniya Bimbisāra of Magadha.'"

Thus spoke the Lord.

Delighted, Mahānāma the Sakyan

rejoiced in what the Lord had said.

The Lesser Discourse on the Stems of Anguish

[1] MA. ii. 61 says Nigrodha was a Sakyan. He came to Kapilavatthu and made a dwelling-place for the Lord in his own park, ārāma, and gave it to the Lord.

[2] Suddhodana's nephew, son of Sukkodana, and brother of Anuruddha, Gotama's cousin.

[3] Cf. M. i. 36

[4] Vin. iv. 134.

[5] MA. ii. 63 points out that rapture and joy pertain to the first two meditations. Something higher than that will be connected with the third and fourth meditations.

[6] As at M. i. 85; A. iii. 411; D. i. 245.

[7] MA. ii. 63 points out that "escape" is not spoken of here. "This teaching is resolved to speak of it. One dead-end is devotion to pleasures of the senses, the other is devotion to self-mortification. My teaching is freed from these dead-ends." Cf. Vin. i. 10.

[8] nigaṇṭha.

[9] As at M. i. 78, 308, A. i. 296, ii. 206.

[10] Cf. A. i. 220, 221; iv. 428.

[11] M. i. 482, 519, ii. 31.

[12] Not diṭṭh'eva dhamma, but ettha etarahi.

[13] tapasā, incandescence.

[14] anavassavo. MA. does not explain. Cf. Vin. ii. 89, M. ii. 246. At A. i. 220-21 the reading is setughātam, bridge-breaking.

[15] Cf. M. ii. 217 as well as A. i. 221.

[16] Cf. M. ii. 214-15.

[17] kurūrakammantā, as at A. iii. 383.

[18] The happiness of attaining the fruits (of the Way).

[19] Quoted Kvu. 459.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

2. Sīhanāda Vagga

The Middle Length Sayings

I. The First Fifty Discourses

2. The Division of the Lion's Roar

15. Discourse on

Measureing in Accordance with

Anumāna Suttaṃ

[124]

THUS have I heard:

At one time the venerable Moggallāna the Great was staying among the Bhaggas in Sumsumāragira[2]

in Bhesakaḷā Grove in the deer-park.

Then the venerable Moggallāna the Great addressed the monks, saying:

"Reverend monks".

"Your [125] reverence,"

these monks answered the venerable Moggallāna the Great in assent.

Then the venerable Moggallāna the Great spoke thus:

"Now, if, your reverences, a monk invites, saying:

'Let the venerable ones speak[3] to me,

I should be spoken to by the venerable ones,'

but if he is one whom it is difficult to speak to,[4]

endowed with qualities which make him difficult to speak to,

intractable,

incapable of being instructed,[5]

then his fellow Brahmafarers judge that he should not be spoken to

and that he should not be instructed[6]

and that trust should not be placed in that individual.

§

Now what, your reverences,

are the qualities which make him difficult to speak to?

[1] Herein, your reverences,

a monk comes to be of evil desires

and in the thrall of evil desires.

Whatever monk, your reverences,

comes to be of evil desires

and in the thrall of evil desires,

this is a quality that makes him difficult to speak to.

[2] And again, your reverences,

a monk exalts himself

and disparages others.[7]

Whatever monk exalts himself

and disparages others,

this too is a quality that makes him difficult to speak to.

[3] And again, your reverences,

a monk comes to be wrathful,

overpowered by wrath.

Whatever monk is wrathful,

overpowered by wrath,

this too is a quality that makes him difficult to speak to.

[4] And again, your reverences,

a monk comes to be wrathful

and because of his wrath

is a fault-finder.[8]

Whatever monk is wrathful

and because of his wrath is a fault-finder,

this too is a quality that makes him difficult to speak to.

[5] And again, your reverences,

a monk comes to be wrathful

and because of his wrath

is one who takes offence.

Whatever monk is wrathful

and because of his wrath

is one who takes offence,

this too is a quality that makes him difficult to speak to.

[6] And again, your reverences,

a monk comes to be wrathful

and because of his wrath

utters words bordering on wrath.

Whatever monk is wrathful

and because of his wrath

utters [126] words bordering on wrath,

this too is a quality that makes him difficult to speak to.

[7] And again, your reverences,

a monk, reproved,[9]

blurts out reproof against the reprover.

Whatever monk, reproved,

blurts out reproof against the reprover,

this too is a quality that makes him difficult to speak to.

[8] And again, your reverences,

a monk, reproved,

disparages the reprover for the reproof.

Whatever monk, reproved,

disparages the reprover for the reproof,

this too is a quality that makes him difficult to speak to.

[9] And again, your reverences,

a monk, reproved,

rounds on[10] the reprover for the reproof.

Whatever monk, reproved,

rounds on the reprover for the reproof,

this too is a quality that makes him difficult to speak to.

[10] And again, your reverences,

a monk, reproved,

shelves the question by (asking) the reprover another,[11]

answers off the point,[12]

and evinces temper

and ill-will

and sulkiness.

Whatever monk, reproved,

shelves the question by asking the reprover another,

answers off the point,

and evinces temper

and ill-will

and sulkiness,

this too is a quality that makes him difficult to speak to.

[11] And again, your reverences,

a monk, reproved,

does not succeed in explaining his movements[13] to the reprover.

Whatever monk, reproved,

does not succeed in explaining his movements to the reprover,

this too is a quality that makes him difficult to speak to.

[12] And again, your reverences,

a monk comes to be harsh,

spiteful.[14]

Whatever monk comes to be harsh,

spiteful,

this too is a quality that makes him difficult to speak to.

[13] And again, your reverences,

a monk comes to be envious,

grudging.

Whatever monk comes to be envious,

grudging,

this too is a quality that makes him difficult to speak to.

[14] And again, your reverences,

a monk comes to be treacherous,

deceitful.

Whatever monk comes to be treacherous,

deceitful,

this too is a quality that makes him difficult to speak to.

[15] And again, you reverences,

a monk comes to be stubborn,

proud.

Whatever monk comes to be stubborn,

proud,

this too is a quality that makes him difficult to speak to.

[16] And again, your reverences,

a monk comes to seize the temporal,

grasping it tightly,

not letting go of it easily.

Whatever monk comes to seize the temporal, [127]

grasping it tightly,

not letting go of it easily,[15]

this too is a quality that makes him difficult to speak to.

These, your reverences, are called

the qualities which make it difficult to speak to (a monk).

§

But if, your reverences, a monk invites, saying:

'Let the venerable ones speak to me,

I should be spoken to by the venerable ones'

and if he is one whom it is easy to speak to,

endowed with qualities which make him easy to speak to,

tractable,

capable of being instructed,

then his fellow Brahma-farers judge

that he should be spoken to

and that he should be instructed

and that trust should be placed in that individual.

And what, your reverences,

are the qualities which make him easy to speak to?

[1] Herein, your reverences,

a monk does not come to be of evil desires

nor in the thrall of evil desires.

Whatever monk comes to be not of evil desires

nor in the thrall of evil desires,

this is a quality that makes him easy to speak to.

[2] And again, your reverences,

a monk does not come to exalt himself

nor to disparage others.

Whatever monk,

does not come to exalt himself

nor to disparage others

this is a quality that makes him easy to speak to.

[3] And again, your reverences,

a monk does not come to be wrathful,

overpowered by wrath.

Whatever monk,

does not come to be wrathful,

overpowered by wrath,

this is a quality that makes him easy to speak to.

[4] And again, your reverences,

a monk does not come to be wrathful

and a fault-finder because of his wrath.

Whatever monk,

does not come to be wrathful

and a fault-finder because of his wrath,

this is a quality that makes him easy to speak to.

[5] And again, your reverences,

a monk does not come to be wrathful

and because of his wrath takes offence.

Whatever monk,

does not come to be wrathful

and because of his wrath take offence,

this is a quality that makes him easy to speak to.

[6] And again, your reverences,

a monk does not come to be wrathful

and because of his wrath utters words bordering on wrath.

Whatever monk does not come to be wrathful

and because of his wrath utter words bordering on wrath,

this is a quality that makes him easy to speak to.

[7] And again, your reverences,

a monk, reproved,

does not blurt out reproof against the reprover.

Whatever monk, reproved,

does not blurt out reproof against the reprover,

this is a quality that makes him easy to speak to.

[8] And again, your reverences,

a monk, reproved,

does not disparage the reprover for the reproof.

Whatever monk, reproved,

does not disparage the reprover for the reproof,

this is a quality that makes him easy to speak to.

[9] And again, your reverences,

a monk, reproved,

does not round on the reprover for the reproof.

Whatever monk, reproved,

does not round on the reprover for the reproof,

this is a quality that makes him easy to speak to.

[10] And again, your reverences,

a monk, reproved,

does not shelve the question by asking the reprover another,

he does not answer off the point,

he does not evince temper

and ill-will

and sulkiness.

Whatever monk, reproved,

does not shelve the question by asking the reprover another,

does not answer off the point,

does not evince temper,

ill-will

and sulkiness,

this is a quality that makes him easy to speak to.

[11] And again, your reverences,

a monk, reproved,

succeeds in [128] explaining his movements to the reprover.

Whatever monk, reproved,

succeeds in explaining his movements to the reprover,

this is a quality that makes him easy to speak to.

[12] And again, your reverences,

a monk comes to be not harsh,

not spiteful.

Whatever monk comes to be not harsh,

not spiteful,

this is a quality that makes him easy to speak to.

[13] And again, your reverences,

a monk comes to be not envious,

not grudging.

Whatever monk comes to be not envious,

not grudging,

this is a quality that makes him easy to speak to.

[14] And again, your reverences,

a monk comes to be not treacherous,

not deceitful.

Whatever monk comes to be not treacherous,

not deceitful,

this is a quality that makes him easy to speak to.

[15] And again, your reverences,

a monk comes to be not stubborn,

not proud.

Whatever monk to be not stubborn,

not proud,

this is a quality that makes him easy to speak to.

[16] And again, your reverences,

a monk comes not to seize the temporal,

not grasping it tightly,

letting go of it easily.

Whatever monk comes not to seize the temporal,

not grasping it tightly,

letting go of it easily,

this too is a quality that makes him easy to speak to.

These, your reverences, are called

the qualities that make it easy to speak to (a monk).

§

There in,[16] your reverences,

self ought to be measured against self[17] thus by a monk:

[1] 'That person who is of evil desires

and who is in the thrall of evil desires,

that person is displeasing and disagreeable to me;

and, similarly,

if I were of evil desires

and in the thrall of evil desires,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I will not be of evil desires

nor in the thrall of evil desires.'

■

[2] 'That person who exalts himself

and disparages others,

that person is displeasing and disagreeable to me;

and, similarly,

if I were to exalt myself

and disparage others,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I will not exalt myself

and disparage others.'

■

[3] 'That person who is wrathful,

overcome by wrath,

that person is displeasing and disagreeable to me;

and, similarly,

if I were wrathful,

overcome by wrath,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I will not be wrathful,

overcome by wrath.'

■

[4] 'Whatever person is wrathful

and because of his wrath is a fault-finder,

that person is displeasing and disagreeable to me;

and, similarly,

if I were wrathful,

and were a fault-finder because of wrath,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I will not be one who is wrathful

nor one who is a fault-finder because of wrath.'

■

[5] 'Whatever person is wrathful

and because of his wrath is one who takes offence,

that person is displeasing and disagreeable to me;

and, similarly,

if I were wrathful,

and were one who takes offence because of wrath,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I will not be one who is wrathful

nor one who takes offence because of wrath.'

■

[6] 'Whatever person is wrathful

and because of his wrath utters words bordering on wrath,

that person is displeasing and disagreeable to me;

and, similarly,

if I were wrathful,

and were one who utters words bordering on wrath because of wrath,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I will not be one who is wrathful

nor one who utters words bordering on wrath because of wrath.'

■

[7] 'Whatever person, reproved,

[129] blurts out reproof against the reprover,

that person is displeasing and disagreeable to me;

and, similarly,

if I were reproved,

and were to blurt out reproof against the reprover,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I, reproved,

will not blurt out reproof against the reprover.'

■

[8] 'Whatever person, reproved,

disparages the reprover for the reproof,

that person is displeasing and disagreeable to me;

and, similarly,

if I were reproved,

and were to disparage the reprover for the reproof,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I, reproved,

will not disparage the reprover for the reproof.'

■

[9] 'Whatever person, reproved,

rounds on the reprover for the reproof,

that person is displeasing and disagreeable to me;

and, similarly,

if I were reproved,

and were to round on the reprover for the reproof,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I, reproved,

will not round on the reprover for the reproof.'

■

[10] 'Whatever person, reproved,

shelves the question by asking the reprover another,

answers off the point,

and evinces temper,

ill-will

and sulkiness

that person is displeasing and disagreeable to me;

and, similarly,

if I were reproved,

and were to shelve the question by asking the reprover another,

answer off the point,

and evince temper,

ill-will

and sulkiness

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I, reproved,

will not shelve the question by asking the reprover another

answer off the point,

and evince temper,

ill-will

and sulkiness.'

■

[11] 'Whatever person, reproved,

does not succeed in explaining his movements to the reprover,

that person is displeasing and disagreeable to me;

and, similarly,

if I were reproved,

and did not succeed in explaining my movements to the reprover

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I, reproved,

will explain my movements to the reprover.'

■

[12] 'Whatever person is harsh,

spiteful,

that person is displeasing and disagreeable to me;

and, similarly,

if I were harsh,

spiteful,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I, will be not harsh,

spiteful.'

■

[13] 'Whatever person is envious,

grudging,

that person is displeasing and disagreeable to me;

and, similarly,

if I were envious,

grudging,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I, will not be envious,

grudging.'

■

[14] 'Whatever person is treacherous,

deceitful,

that person is displeasing and disagreeable to me;

and, similarly,

if I were treacherous,

deceitful,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I, will not be treacherous,

deceitful.'

■

[15] 'Whatever person is stubborn,

proud,

that person is displeasing and disagreeable to me;

and, similarly,

if I were stubborn,

proud,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I, will not be stubborn,

proud.'

■

[16] 'Whatever person comes to seize the temporal,

grasping it tightly,

not letting go of it easily,

that person is displeasing and disagreeable to me;

and, similarly,

if I were to seize the temporal,

grasping it tightly,

not letting go of it easily,

I would be displeasing and disagreeable to others.'

When a monk, your reverences,

knows this,

he should make up his mind that:

'I, will not seize the temporal,

grasping it tightly,

not letting go of it easily'

§

[1] Therein, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I of evil desires,

in the thrall of evil desires?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I am of evil desires,

in the thrall of evil desires,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I am not of evil desires,

not in the thrall of evil desires,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[2] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I one who exalts himself,

disparages others?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I am one who exalts himself,

disparages others,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I am not one who exalts himself,

disparages others,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[3] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I one who is wrathful,

overpowered [130] by wrath?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I am one who is wrathful,

overpowered by wrath,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I am not one who is wrathful,

overpowered by wrath,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[4] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I one who is wrathful,

and a fault-finder because of wrath?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I am one who is wrathful,

and a fault-finder because of wrath,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I am not one who is wrathful,

and a fault-finder because of wrath,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[5] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I one who is wrathful,

and takes offence because of wrath?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I am one who is wrathful,

and takes offence because of wrath,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I am not one who is wrathful,

and takes offence because of wrath,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[6] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I one who is wrathful,

and who because of wrath utters words bordering on wrath?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I am one who is wrathful,

and who because of wrath utters words bordering on wrath,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I am not one who is wrathful,

and who because of wrath utters words bordering on wrath,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[7] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I one who, reproved,

blurts out reproof against the reprover?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I am one who, reproved,

blurts out reproof against the reprover,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I am not one who, reproved,

blurts out reproof against the reprover,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[8] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, do I, reproved,

disparage the reprover for the reproof?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I, reproved,

disparage the reprover for the reproof,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I, reproved, do not

disparage the reprover for the reproof,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[9] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, do I, reproved,

round on the reprover for the reproof?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I, reproved,

round on the reprover for the reproof,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I, reproved, do not

round on the reprover for the reproof,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[10] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, do I, reproved,

shelve the question by (asking) the reprover another,

do I speak off the point,

do I evince temper,

ill-will

and sulkiness?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I, reproved,

shelve the question by (asking) the reprover another,

speak off the point,

evince temper,

ill-will

and sulkiness,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I, reproved, do not

shelve the question by (asking) the reprover another,

do not speak off the point,

I do not evince temper,

ill-will

and sulkiness,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[11] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, do I, reproved,

succeed in explaining my movements to the reprover?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I, reproved, do not

succeed in explaining my movements to the reprover,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I, reproved, do

succeed in explaining my movements to the reprover,'

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[12] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I harsh,

spiteful?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I, am harsh,

spiteful,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I, am not harsh,

spiteful

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[13] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I envious,

grudging?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I, am envious,

grudging,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I, am not envious,

grudging,

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[14] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I treacherous,

deceitful?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I, am treacherous,

deceitful,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I, am not treacherous,

deceitful,

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[15] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I stubborn,

proud?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I, am stubborn,

proud,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I, am not stubborn,

proud,

then, with rapture and delight,

they should be forsaken by that monk,

training day and night in skilled states.

■

[16] And again, your reverences,

self ought to be reflected upon by self thus by a monk:

'Now, am I one to seize the temporal,

grasping it tightly,

not letting go of it easily?'

If, your reverences,

while the monk is reflecting,

he knows thus:

'I, am one to seize the temporal,

grasping it tightly,

not letting go of it easily,'

then, your reverences,

that monk should strive

to get rid of those evil unskilled states.

But if, your reverences, that monk,

while reflecting,

knows thus:

'I, am not one to seize the temporal,

grasping it tightly,

not letting go of it easily,

then, with rapture and delight,

[131] they should be forsaken by that monk,

training day and night in skilled states.

§

If, your reverences,

while reflecting,

a monk beholds that all these evil unskilled states

are not got rid of in himself,

then, your reverences,

that monk must strive

to get rid of all these evil unskilled states.

But if, your reverences,

while reflecting,

a monk beholds that all these evil unskilled states

are got rid of in himself,

then, your reverences,

with rapture and delight

that monk should forsake them,

training day and night in skilled states.[18]

Your reverences,

it is like a woman or a man,

young,

in the prime of life,

and fond of ornaments

who is pondering on his own reflection

in a mirror that is quite clear,

quite pure,

or in a bowl of limpid water.[19]

If he sees dust or blemish there,

he strives to get rid of that dust or blemish.

But if he does not see dust or blemish there,

he is pleased in consequence and thinks:

'Indeed, this is good for me,

indeed I am quite clean.'

Even so, your reverences,

if a monk, while reflecting,

beholds that all these evil unskilled states in the self are not got rid of,

then, your reverences,

he strives to get rid of all these evil, unskilled states.

But if, your reverences,

the monk, while reflecting,

beholds that all these evil unskilled states in the self are got rid of,

then, your reverences,

with rapture and delight

that monk should forsake them,

training day and night in skilled states."

Thus spoke the venerable Moggallāna the Great.

Delighted, these monks rejoiced in what the venerable Moggallāna the Great had said.

Discourse on Measuring in Accordance with

[1] Referred to at MA. ii. 246. MA. ii. 67 says that this Sutta was known to the Ancients as the Bhikkhu-pātimokkha, and should be reflected upon three times daily. It should be compared with Sangh. XII (Vin. iii. 177-79) and see B.D. i. Intr. xxviii f. and pp. 309-13 for notes. Note that the Buddha is not mentioned in this discourse. Anumāna may mean "inference," or "argument."

[2] This is not giri, hill, but gira, a sound, utterance. MA. ii. 65 says Sumsumāragira is the name of a town. When the foundations were being laid, a crocodile, sumsumāra, in a pool nearby made a sound, let forth an utterance, giraṃ nicchāresi, and so they gave the town this name when it had been built. See B.D. ii. 398.

[3] MA. ii. 66, let them exhort and instruct.

[4] dubbaca, see B.D. i. 310, n. 1.

[5] MA. ii. 66: he says, Why do you speak to me? I know for myself what is allowable and what is not, what has error and what has not, what is the goal and what is not.

[6] Cf. A. ii. 113: This is destruction in the discipline for an ariyan: when both a Tathāgata and fellow Brahma-farers deem that a man to be tamed is not to be spoken to, not to be instructed.

[7] Cf. M. i. 19.

[8] Or, grudge-bearer.

[9] cudito, reproved for a fault. Cf. A. iv. 193, and Vin. i. 173, ii. 248 ff.

[10] paccāropeti. He says, But it is you who have fallen into such and such an offence - you confess first. Cf. A. iv. 193.

[11] aññen'aññaṃ paṭicarati; see B.D. ii. 164, n. 4.

[12] bahiddhā kathaṃ apanāmeti, takes the talk outside. M.A. ii. 66 gives as an example, if he is asked whether he has fallen into such and such an offence, he answers that he is going to Pāṭaliputta.

[13] apadāne. MA. ii. 66 attano cariyāya. He is not able to explain where he was staying, on whom or what depending, what he was doing at that time or where he was or what another was doing or where he was. Colloquially "goings on."

[14] As at M. i. 42-3, ii. 245; Vin. ii. 89; A. iii. 335; D. iii. 45, 246-47.

[15] As at M. i. 43.

[16]I.e. in these sixteen qualities, MA. ii. 67.

[17] attanā va attānaṃ anuminitabbam. The last word no doubt helps to give this Sutta its title, anumāna. It means inferring, drawing a deduction, and is explained at MA. ii. 67 by anumetabbo, tuletabbo, tīretabbo, to be measured, weighed, decided upon.

[18] MA. ii. 67 notices the fivefold pahāna, getting rid of. The last one is the getting rid of by "escape," nismraṇa, when one has come to nibbāna. Cf. SnA. 8; Asl. 351 (Expos. ii. 454).

[19] Cf. Vin. ii. 107; D. i. 80; S. iii. 105.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

2. Sīhanāda Vagga

The Middle Length Sayings

I. The First Fifty Discourses

2. The Division of the Lion's Roar

16. Discourse on Mental Barrenness

Ceto-Khila Suttaṃ

[132]

THUS have I heard:

At one time the Lord was staying near Savatthī

in the Jeta Grove in Anathapiṇḍika's monastery.

There the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, by whatever monk five mental barrennesses[2] are not got rid of,

five mental bondages[3] are not rooted out,

that he should come to growth,

expansion,

maturity[4]

in this Dhamma and discipline -

such a situation does not occur.

§

Which are the five mental barrennesses

that are not got rid of by him?

[1] Herein, monks, the monk has doubts about the Teacher,

is perplexed,

is not convinced,

is not sure.

Monks, whatever monk has doubts about the Teacher,

is perplexed,

is not convinced,

is not sure,

his mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

This is the first mental barrenness

that thus comes not to be got rid of

by him whose mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

■

[2] And again, monks, the monk has doubts about Dhamma,

is perplexed,

is not convinced,

is not sure,

his mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

This is the second mental barrenness

that thus comes not to be got rid of

by him whose mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

■

[3] And again, monks, the monk has doubts about the Order,

is perplexed,

is not convinced,

is not sure,

his mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

This is the third mental barrenness

that thus comes not to be got rid of

by him whose mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

■

[4] And again, monks, the monk has doubts about the training,

is perplexed,

is not convinced,

is not sure,

his mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

This is the fourth mental barrenness

that thus comes not to be got rid of

by him whose mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

■

[5] And again, monks, a monk comes to be angry,

displeased with his fellow Brahma-farers,

the mind worsened,

barren.[5]

Monks, whatever monk comes to be angry,

displeased with his fellow Brahma-farers,

his mind worsened,

barren,

his mind does not incline to [133] ardour,

to continual application,

to perseverance,

to striving.

This is the fifth mental barrenness

that thus comes not to be got rid of

by him whose mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

These are the five mental barrennesses that are not got rid of.

§

And what are the five mental bondages that are not rooted out in him?

[1] In this case, monks, a monk is

not without attachment to sense-pleasures,

not without desire,

not without affection,

not without thirst,

not without fever,

not without craving.

Monks, whatever monk is

not without attachment to sense-pleasures,

not without desire,

not without affection,

not without thirst,

not without fever,

not without craving,

his mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

This is the first mental bondage

that thus comes not to be rooted out

by him whose mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

■

[2] And again, monks, a monk is

not without attachment to body[6],

not without desire,

not without affection,

not without thirst,

not without fever,

not without craving,

his mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

This is the second mental bondage

that thus comes not to be rooted out

by him whose mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

■

[3] And again, monks, a monk is

not without attachment to material shapes[7],

not without desire,

not without affection,

not without thirst,

not without fever,

not without craving,

his mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

This is the the third mental bondage

that thus comes not to be rooted out

by him whose mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

■

[4] And again, monks, a monk

having eaten as much as his belly will hold,

lives intent on the ease of bed,

on the ease of lying down,

on the ease of slumber.

Whatever monk, having eaten as much as his belly will hold,

lives intent on the ease of bed,

on the ease of lying down,

on the ease of slumber,

his mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

This is the fourth mental bondage

that comes to be not rooted out

by him whose mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

■

[5] And again, monks, a monk

fares the Brahma-faring

aspiring after some class of devas, thinking:

'By this moral habit

or custom

or austerity

or Brahma-faring

I will become a deva[8]

or one among the devas.[8]

Whatever monk fares the Brahma-faring

aspiring after some class of devas, thinking;

'By this moral habit

or custom

or austerity

or Brahma-faring

I will become a deva

or one among the devas',

his mind does not incline to ardour,

to continual application,

to perseverance,

to striving.

This is the fifth mental bondage

that comes not to be rooted out

by him whose mind does not incline [134] to ardour,

to continual application,

to perseverance,

to striving.

These are his five mental bondages

that are not rooted out.

Monks, by whatever monk

these five mental barrennesses

are not got rid of,

these five mental bondages are not rooted out,

that he should come to growth,

expansion,

maturity in this Dhamma and discipline -

such a situation does not occur.

§

Monks, by whatever monk five mental barrennesses are got rid of,

five mental bondages are properly rooted out,

that he should come to growth,

expansion,

maturity in this Dhamma and discipline -

this situation occurs.

§

Which are the five mental barrennesses that are got rid of by him?

[1] Herein, monks, a monk

has no doubts about the Teacher,

is not perplexed,

is convinced,

is sure.

Monks, whatever monk has no doubts about the Teacher,

is not perplexed,

is convinced,

is sure,

his mind inclines to ardour,

to continual application,

to perseverance,

to striving.

This is the first mental barrenness

that comes to be got rid of

by him whose mind inclines to ardour,

to continual application,

to perseverance,

to striving.

■

[2] And again, monks,

a monk has no doubts about Dhamma,

is not perplexed,

is convinced,

is sure.

Monks, whatever monk has no doubts about the Dhamma,

is not perplexed,

is convinced,

is sure,

his mind inclines to ardour,

to continual application,

to perseverance,

to striving.

This is the second mental barrenness

that comes to be got rid of

by him whose mind inclines to ardour,

to continual application,

to perseverance,

to striving.

■

[3] And again, monks, a monk has no doubts about the Order,

is not perplexed,

is convinced,

is sure.

Monks, whatever monk has no doubts about the Order,

is not perplexed,

is convinced,

is sure,

his mind inclines to ardour,

to continual application,

to perseverance,

to striving.

This is the third mental barrenness

that comes to be got rid of

by him whose mind inclines to ardour,

to continual application,

to perseverance,

to striving.

■

[4] And again, monks, a monk has no doubts about the training,

is not perplexed,

is convinced,

is sure.

Monks, whatever monk has no doubts about the training,

is not perplexed,

is convinced,

is sure,

his mind inclines to ardour,

to continual application,

to perseverance,

to striving.

This is the fourth mental barrenness

that comes to be got rid of

by him whose mind inclines to ardour,

to continual application,

to perseverance,

to striving.

■

[5] And again, monks, a monk

does not come to be angry,

displeased with his fellow Brahma-farers,

the mind worsened,

barren.

Monks, whatever monk does not come to be angry,

displeased with his fellow Brahma-farers,

his mind worsened,

barren,

his mind inclines to ardour,

to continual application,

to perseverance,

to striving.

This is the fifth mental barrenness

that thus comes to be got rid of

by him whose mind inclines to ardour,

to continual application,

to perseverance,

to striving.

These are the five mental barrennesses

that are got rid of by him.

§

And what are the five mental bondages

that are properly rooted out by him?

[1] In this case, monks, a monk

comes to be without attachment to sense-pleasures,

without desire,

without affection,

without thirst,

without fever,

without craving.

Whatever monk is without attachment to sense-pleasures,

without desire,

without affection,

without thirst,

without fever,

without craving,

his mind inclines to ardour,

to continual application,

to perseverance,

to striving.

This is the first mental bondage

that comes to be properly rooted out

by him whose mind inclines to ardour,

to continual application,

to perseverance,

to striving.

■

[2] And again, monks, a monk

comes to be without attachment to body,

without desire,

without affection,

without thirst,

without fever,

without craving.

Whatever monk is without attachment to body,

without desire,

without affection,

without thirst,

without fever,

without craving,

his mind inclines to ardour,

to continual application,

to perseverance,

to striving.

This is the second mental bondage

that comes to be properly rooted out

by him whose mind inclines to ardour,

to continual application,

to perseverance,

to striving.

■

[3] And again, monks, a monk

comes to be without attachment to material shapes,

without desire,

without affection,

without thirst,

without fever,

without craving.

Whatever monk is without attachment to material shapes,

without desire,

without affection,

without thirst,

without fever,

without craving,

his mind inclines to ardour,

to continual application,

to perseverance,

to striving.

This is the third mental bondage

that comes to be properly rooted out

by him whose mind inclines to ardour,

to continual application,

to perseverance,

to striving.

■

[4] And again, monks, a monk

not having eaten as much as his belly will hold,

does not live intent on the ease [135] of bed,

on the ease of lying down,

on the ease of slumber.

Whatever monk,

not having eaten as much as his belly will hold,

does not live intent on the ease of bed,

on the ease of lying down,

on the ease of slumber,

his mind inclines to ardour,

to continual application,

to perseverance,

to striving.

This is the fourth mental bondage

that comes to be properly rooted out

by him whose mind inclines to ardour,

to continual application,

to perseverance,

to striving.

■

[5] And again, monks, a monk does not fare the Brahma-faring

aspiring after some class of devas

and thinking:

'By this moral habit

or custom

or austerity

or Brahma-faring

I will become a deva

or one among the devas.'

Whatever monk does not fare the Brahma-faring

aspiring after some class of devas

and thinking:

'By this moral habit

or custom

or austerity

or Brahma-faring

I will become a deva

or one among the devas'

his mind inclines to ardour,

to continual application,

to perseverance,

to striving.

This is the fifth mental bondage

that comes to be properly rooted out

by him whose mind inclines to ardour,

to continual application,

to perseverance,

to striving.

These are the five forms of mental bondage

that are properly rooted out in him.

§

Monks, by whatever monk these five forms of mental barrenness are got rid of,

these five forms of mental bondage

are properly rooted out,

that he should come to growth,

expansion,

maturity

in this Dhamma and discipline -

such a situation occurs.

§

[1] He cultivates the basis of psychic power[9]

that is possessed of concentration of intention

with activities of striving;

[2] he cultivates the basis of psychic power

that is possessed of concentration of energy

with activities of striving;

[3] he cultivates the basis of psychic power

that is possessed of concentration of consciousness

with activities of striving;

[4] he cultivates the basis of psychic power

that is possessed of concentration of investigation

with activities of striving,

with exertion as the fifth.

■

Monks, if a monk is thus possessed of fifteen factors

including exertion[10]

he becomes one[11] for successful breaking through,[12]

he becomes one for awakening,

he becomes one for winning

the incomparable security from the bonds.[13]

■

Monks, [136] it is as if[14] there were

eight

or ten

or a dozen

hen's eggs

properly sat on,

properly incubated,

properly hatched

by that hen;

such a wish as this would not arise in that hen:

'O may my chicks,

having pierced through the egg-shells

with the point of the claw on their feet

or with their beaks,

break forth safely,'

for these chicks were ones

who were able to break forth safely

having pierced through the egg-shells

with the point of the claw on their feet

or with their beaks.

Even so, monks,

is it that a monk who is thus possessed of the fifteen factors

including exertion

becomes one for successful breaking through,

he becomes one for awakening,

he becomes one for winning

the incomparable security from the bonds."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on Mental Barrenness:

The Sixth

[1] Or "spikes," khila being a post.

[2] Cf. D. iii. 237; A. iii. 248, iv. 460, v. 17.

[3] The same references apply here; and see below, M. i. 103.

[4] MA. ii. 68, in the moral habits, the Way, nibbāna, respectively; or, in moral habit and concentration, insight and the way, the fruits and nibbāna.

[5] Cf. Vin. iii. 163, 255, iv. 236, 238; D. iii. 238.

[6] MA. ii. 69, his own body.

[7] Ibid., external ones.

[8] Ibid., a deva of great or little esteem.

[9] Cf. D. iii. 77, 221; A. i. 39; S. v. 263 ff.; Vbh. 216 ff.; Vism. 385.

[10] MA. ii. 69, the five mental barrennesses, the five mental bondages, the four bases of psychic power, with exertion. "Exertion," ussoḷhi, is rendered at MA. ii. 69 as energy (viriya) in regard to all that should be done. Viriya is virility, manliness, heroism.

[11] bhabho. MA. ii. 09, anurūpo anucchaviko, fit, suitable for.

[12] MA. ii. 69, of the kilesa by knowledge. Cf. M. i. 357.

[13] MA. ii. 69, from the four bonds, yoga (which is equivalent to arahantship).

[14] = M. i. 357 = A. iv. 126 = S. iii. 154; cf. A. iv. 176, Vin. iii. 3.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

2. Sīhanāda Vagga

The Middle Length Sayings

I. The First Fifty Discourses

2. The Division of the Lion's Roar

17. Discourse on the Forest Grove

Vana-Pattha Suttaṃ

[136]

THUS have I heard:

At one time the Lord was staying near Savatthī

in the Jeta Grove in Anathapiṇḍika's monastery.

There the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, I will teach you the disquisition on the forest grove.[1]

Listen to it,

pay careful attention to it,

and I will speak."

"Yes, Lord,"

the monks answered the Lord in assent.

"In this connection, monks,

a monk is staying in a certain forest grove.

While he is staying in that forest grove

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who [137] has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying in this forest grove.

While I am staying in this forest grove

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.'

Monks, that monk -

whether it be by night or day[2] -

should depart from that forest grove,

he should not remain.

§

But in this connection, monks,

a monk is staying in a certain forest grove.

While he is staying in that forest grove,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, this monk should reflect thus:

'I am staying in this forest grove.

While I am staying in this forest grove,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.[3]

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.[4]

But while I am staying in this forest grove mindfulness which [138] had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained.'

Monks, just on this count,[5]

that monk should depart from that forest grove,

he should not remain.

§

In this connection, monks,

a monk is staying in a certain forest grove.

While he is staying in that forest grove

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying in this forest grove.

While I am staying in this forest grove

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings.

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying in this forest grove

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained.'

Monks, just on this count,

that monk should remain in that forest grove,

he should not depart.

§

But in this connection, monks,

a monk is staying in a certain forest grove.

While he is staying in that forest grove

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, that monk should reflect thus:

'I am staying in this forest grove.

While I am staying in this forest grove,

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.'

Monks, [139] that monk should remain in that forest grove

even as long as life lasts,

he should not depart.

§

[1] "In this connection, monks,

a monk is staying near[6] a village.

While lie is staying near that village,

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying near this village.

While I am staying near this village

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.'

Monks, that monk -

whether it be by night or day -

should depart from that village,

he should not remain.

■

[2] But in this connection, monks,

a monk is staying in near a village.

While he is staying near this village,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, this monk should reflect thus:

'I am staying near this village.

While I am staying near this village,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying near this village,

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained.'

Monks, just on this count,

that monk should depart from that village,

he should not remain.

■

[3] In this connection, monks,

a monk is staying near a village.

While he is staying near this village

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying near this village.

While I am staying near this village

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying near this village

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained.'

Monks, just on this count,

that monk should remain near that village,

he should not depart.

■

[4] But in this connection, monks,

a monk is staying near a village.

While he is staying near this village

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, that monk should reflect thus:

'I am staying near this village.

While I am staying near this village,

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.'

Monks, that monk should remain near this village

even as long as life lasts,

he should not depart.

§

[1] "In this connection, monks,

a monk is staying near a little town.

While lie is staying near that little town,

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying near this little town.

While I am staying near this little town

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.'

Monks, that monk -

whether it be by night or day -

should depart from that little town,

he should not remain.

■

[2] But in this connection, monks,

a monk is staying in near a little town.

While he is staying near this little town,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, this monk should reflect thus:

'I am staying near this little town.

While I am staying near this little town,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying near this little town,

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained.'

Monks, just on this count,

that monk should depart from that little town,

he should not remain.

■

[3] In this connection, monks,

a monk is staying near a little town.

While he is staying near this little town

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying near this little town.

While I am staying near this little town

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying near this little town

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained.'

Monks, just on this count,

that monk should remain near that little town,

he should not depart.

■

[4] But in this connection, monks,

a monk is staying near a little town.

While he is staying near this little town

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, that monk should reflect thus:

'I am staying near this little town.

While I am staying near this little town,

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.'

Monks, that monk should remain near this little town

even as long as life lasts,

he should not depart.

§

[1] "In this connection, monks,

a monk is staying near a town.

While lie is staying near that town,

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying near this town.

While I am staying near this town

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.'

Monks, that monk -

whether it be by night or day -

should depart from that town,

he should not remain.

■

[2] But in this connection, monks,

a monk is staying in near a town.

While he is staying near this town,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, this monk should reflect thus:

'I am staying near this town.

While I am staying near this town,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying near this town,

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained.'

Monks, just on this count,

that monk should depart from that town,

he should not remain.

■

[3] In this connection, monks,

a monk is staying near a town.

While he is staying near this town

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying near this town.

While I am staying near this town

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying near this town

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained.'

Monks, just on this count,

that monk should remain near that town,

he should not depart.

■

[4] But in this connection, monks,

a monk is staying near a town.

While he is staying near this town

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, that monk should reflect thus:

'I am staying near this town.

While I am staying near this town,

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.'

Monks, that monk should remain near this town

even as long as life lasts,

he should not depart.

§

[1] "In this connection, monks,

a monk is staying near a country district.

While lie is staying near that country district,

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying near this country district.

While I am staying near this country district

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.'

Monks, that monk -

whether it be by night or day -

should depart from that country district,

he should not remain.

■

[2] But in this connection, monks,

a monk is staying in near a country district.

While he is staying near this country district,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, this monk should reflect thus:

'I am staying near this country district.

While I am staying near this country district,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying near this country district,

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained.'

Monks, just on this count,

that monk should depart from that country district,

he should not remain.

■

[3] In this connection, monks,

a monk is staying near a country district.

While he is staying near this country district

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying near this country district.

While I am staying near this country district

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying near this country district

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained.'

Monks, just on this count,

that monk should remain near that country district,

he should not depart.

■

[4] But in this connection, monks,

a monk is staying near a country district.

While he is staying near this country district

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, that monk should reflect thus:

'I am staying near this country district.

While I am staying near this country district,

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.'

Monks, that monk should remain near this country district

even as long as life lasts,

he should not depart.

§

[1] "In this connection, monks,

a monk is staying near a certain man.

While lie is staying near that man,

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying near this man.

While I am staying near this man

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.'

Monks, that monk -

whether it be by night or day -

should depart depart

without having asked that man (for permission),[7]

he should not be waited on by him.[8]

■

[2] But in this connection, monks,

a monk is staying in near a certain man.

While he is staying near this man,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, this monk should reflect thus:

'I am staying near this man.

While I am staying near this man,

mindfulness that had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying near this man,

mindfulness which had not been aroused

is not aroused,

and thought which was not composed

is not composed,

and the cankers which were not totally destroyed

do not come to total destruction,

and the incomparable security from the bonds

which had not been attained

is not attained.'

Monks, that monk -

whether it be by night or day -

should depart depart

without having asked that man (for permission),

he should not be waited on by him.

■

[3] In this connection, monks,

a monk is staying near a certain man.

While he is staying near this man

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

Monks, this monk should reflect thus:

'I am staying near this man.

While I am staying near this man

mindfulness which had not been aroused

is [140] aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

but those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got (only) with difficulty.

But I did not go forth

from home into homelessness

for the sake of robe-material.

I did not go forth

from home into homelessness

for the sake of almsfood.

I did not go forth

from home into homelessness

for the sake of lodgings..

I did not go forth

from home into homelessness

for the sake of medicines for the sick.

But while I am staying near this man

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained.'

Monks, just on this count,

that monk may be waited on by that man,

he should not depart.

■

[4] But in this connection, monks,

a monk is staying near a certain man.

While he is staying near this man

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.

Monks, that monk should reflect thus:

'I am staying near this man.

While I am staying near this man,

mindfulness which had not been aroused

is aroused,

and thought which was not composed

is composed,

and the cankers which had not been totally destroyed

come to total destruction,

and the incomparable security from the bonds

which had not been attained

is attained,

and those necessities of life

which should be procured by one who has gone forth -

robe-material,

almsfood,

lodgings,

medicines for the sick -

these are to be got with (only) a little difficulty.'

Monks, that monk may be waited on by that man

even for as long as life lasts,

he should not depart

even if he is being driven away."[9]

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Forest Grove:

The Seventh

[1] vanapattha, as at D. i. 71. MA. ii. 72 says: depending on lodgings in a vanasaṇḍa, woodland or forest thicket, beyond human habitations, he dwells performing the Dhamma of recluses. Cf. DA. i. 210.

[2] MA. ii. 72; if he knows all this by pondering over it during the night, he should leave that same night, although if there are fierce wild animals on the road he can wait until sunrise. Similarly, if he finds all this out during the day, he should leave by day, but he can wait until sunset if there is some danger by day.

[3] appakasirena, also meaning "without difficulty."

[4] Cf. Vin. i. 57-8 where a certain brahman acknowledges that he went forth for the sake of his stomach.

[5] sankhā pi. MA. ii. 72; knowing there was not - also that there was - this result (or procedure) in the recluse-Dhamma.

[6] upanissāya, near, in, dependent on.

[7] anāpucchā, a common Vinaya idiom. It is an exception to the usual practice for a monk to go away without asking his supporter for his permission.

[8] nānubandhitabbo. Cf. nānubandheyya at Vin. iv. 326, and see VA. 941.

[9] As at A. iv. 32. MA. ii. 72 says even if the man has a stick (daṇḍa, punishment) brought, and saying, "Do not stay here," has him thrown out; (the monk) having apologised to him, should simply remain as long as life lasts.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

2. Sīhanāda Vagga

The Middle Length Sayings

I. The First Fifty Discourses

2. The Division of the Lion's Roar

18. Discourse of the Honey-Ball

Madhu-Piṇḍika Suttaṃ

[141]

THUS have I heard:

At one time the Lord was staying among the Sakyans in Nigrodha's monastery

in Kapilavatthu.

Then the Lord,

having dressed in the morning,

taking his bowl and robe,

entered Kapilavatthu for almsfood.

Having walked in Kapilavatthu for almsfood,

returning from (the quest for) alms after the meal,

he approached the Great Wood[1]

for the day-sojourn.

Having plunged into the Great Wood,

he sat down for the day-sojourn

at the root of a young vilva tree.

Then the Sakyan, Stick-in-hand,[2]

who was always pacing up and down,

always roaming about on foot,[3]

approached the Great Wood;

having plunged into the Great Wood,

he approached the young vilva tree

and the Lord;

having approached,

he exchanged greetings with the Lord;

having exchanged greetings of friendliness and courtesy,

he stood at one side

leaning on his stick.

As he was standing at one side

leaning on his stick,

the Sakyan, Stick-in-hand, spoke thus to the Lord:

"What is the teaching[4] of the recluse,

of what views[5] is he?"

"According to my teaching, sir,

in the world

with its devas,

Māras and Brahmas,

with its creation

with recluses and brahmans,

with devas and men,

there is no contending with anyone in the world;[6]

for which reason perceptions do not obsess that brahman[7]

as he [142] fares along

not fettered to sense-pleasures,

without questionings,

remorse[8] cut off,

and who is devoid of craving

for becoming and non-becoming.[9]

This, sir, is my teaching,

this my view."

When this had been said,

the Sakyan, Stick-in-hand,

shaking his head[10]

and wagging his tongue,

departed leaning on his stick,

his brow furrowed into three wrinkles.[11]

§

Then the Lord, emerging from solitude towards evening,

approached Nigrodha's monastery;

having approached,

he sat down on the appointed seat.

As he was sitting down

the Lord addressed the monks, saying:

"Now I, monks, having dressed in the morning,

taking my bowl and robe,

entered Kapilavatthu for almsfood.

Having walked in Kapilavatthu for almsfood,

returning from the (quest for) alms after the meal,

I approached the Great Wood for the day-sojourn.

Having plunged into the Great Wood,

I sat down for the day-sojourn

at the root of a young vilva tree.

Then the Sakyan, Stick-in-hand,

who was always pacing up and down,

always roaming about on foot,

approached the Great Wood;

having plunged into the Great Wood,

he approached the young vilva tree

and me;

having approached,

he exchanged greetings with me;

having exchanged greetings of friendliness and courtesy,

he stood at one side

leaning on his stick.

As he was standing at one side

leaning on his stick,

the Sakyan, Stick-in-hand, spoke thus to me:

'What is the teaching of the recluse,

of what views is he?'

'According to my teaching, sir,

in the world

with its devas,

Māras and Brahmas,

with its creation

with recluses and brahmans,

with devas and men,

there is no contending with anyone in the world;

for which reason perceptions do not obsess that brahman

as he fares along

not fettered to sense-pleasures,

without questionings,

remorse cut off,

and who is devoid of craving

for becoming and non-becoming.

This, sir, is my teaching,

this my view.'

When this had been said,

the Sakyan, Stick-in-hand,

shaking his head

and wagging his tongue,

departed leaning on his stick,

his brow furrowed into three wrinkles."

§

When he had spoken thus,

a certain monk spoke thus to the Lord:

"But what is this teaching, Lord,

whereby the Lord,

in the world with its devas,

Māras and Brahmas,

with its creation

with recluses and brahmans,

would not contend with anyone in the world?

And how is it, Lord,

that perceptions do not obsess the Lord,

that brahman,[12] as he is faring along,

not fettered to sense-pleasures,

without [143] questionings,

remorse cut off,

and who is devoid of craving

for becoming and non-becoming?"

"Whatever is the origin, monk,

of the number of obsessions and perceptions[13]

which assail a man,

if there is nothing to rejoice at,

to welcome,

to catch hold of,

this is itself an end of a propensity to attachment,

this is itself an end of a propensity to repugnance,

this is itself an end of a propensity to views,

this is itself an end of a propensity to perplexity,

this is itself an end of a propensity to pride,

this is itself an end of a propensity to attachment to becoming,

this is itself an end of a propensity to ignorance,

this is itself an end of taking the stick,

of taking a weapon,

of quarrelling,

contending,

disputing,

accusation,

slander,

lying speech.[14]

In these ways,

these evil unskilled states

are stopped without remainder."

Thus spoke the Lord.

Having said this,

the Well-farer,

rising from his seat,

entered a dwelling-place.

§

Soon after the Lord had gone away

it occurred to these monks:

"Your reverences,

the Lord, having recited this recital to us in brief,

but not having explained the meaning in full,

rising from his seat,

entered a dwelling-place:

'Whatever is the origin, monk,

of the number of obsessions and perceptions

which assail a man,

if there is nothing to rejoice at,

to welcome,

to catch hold of,

this is itself an end of a propensity to attachment,

this is itself an end of a propensity to repugnance,

this is itself an end of a propensity to views,

this is itself an end of a propensity to perplexity,

this is itself an end of a propensity to pride,

this is itself an end of a propensity to attachment to becoming,

this is itself an end of a propensity to ignorance,

this is itself an end of taking the stick,

of taking a weapon,

of quarrelling,

contending,

disputing,

accusation,

slander,

lying speech.

In these ways,

these evil unskilled states

are stopped without remainder.'

Now, who can explain the meaning in full

of this recital

recited in brief by the Lord

but whose meaning was not explained in full?"

■

Then it occurred to these monks:

"Now the venerable Kaccāna the Great

is both praised by the Lord

and revered by intelligent fellow Brahma-farers.

The venerable Kaccāna the Great is able to explain in full

the meaning of this recital

recited in brief by the Lord,

but whose meaning was not explained in full.

Suppose we were to approach the venerable Kaccāna the Great and,

having approached,

were to question him on this meaning?"

■

Then these monks approached the venerable Kaccāna the Great;

having approached,

they exchanged greetings with the venerable Kaccāna the Great;

having exchanged greetings of friendliness and courtesy,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

these monks spoke thus to the venerable Kaccāna the Great:

"Reverend Kaccāna,

the Lord having recited this recital to us in brief,

but not having explained the meaning in full,

rising from his seat,

entered a dwelling-place:

'Whatever is the origin, monk,

of the number of obsessions and perceptions

which assail a man,

if there is nothing to rejoice at,

to welcome,

to catch hold of,

this is itself an end of a propensity to attachment,

this is itself an end of a propensity to repugnance,

this is itself an end of a propensity to views,

this is itself an end of a propensity to perplexity,

this is itself an end of a propensity to pride,

this is itself an end of a propensity to attachment to becoming,

this is itself an end of a propensity to ignorance,

this is itself an end of taking the stick,

of taking a weapon,

of quarrelling,

contending,

disputing,

accusation,

slander,

lying speech.

In these ways,

these evil unskilled states

are stopped without remainder.'

■

Soon after the Lord had gone [144] away,

it occurred to us:

'This venerable Kaccāna the Great

is both praised by the Lord

and revered by intelligent fellow Brahma-farers;

the venerable Kaccāna the Great is able to explain in full

the meaning of this recital

recited in brief by the Lord

but whose meaning was not explained in full.

Suppose we were to approach the venerable Kaccāna the Great and,

having approached,

were to question him on this meaning.'

May the venerable Kaccāna the Great explain it."

■

"Your reverences,

as a man walking about aiming at the pith,[15]

searching for the pith,

looking about for the pith

of a great, stable and pithy tree,

passing by the root,

passing by the trunk,

might think that the pith is to be looked for

in the branches and foliage -

even so is this performance of the venerable ones,

for (although) you had the Teacher face to face,

yet having ignored that Lord,

you judge that it is I who should be questioned on this meaning.

But, your reverences,

the Lord knows what should be known,

sees what should be seen,[16]

he has become vision,

become knowledge,

become Dhamma,

become Brahma,

he is the propounder,

the expounder,

the bringer to the goal,[17]

the giver of the Deathless,

Dhamma-lord,

Tathāgata.

That was the time

when you should have questioned the Lord on this meaning

so that you might have understood

what the Lord explained to you."

■

"Undoubtedly, friend Kaccāna,

the Lord knows what should be known,

sees what should be seen,

he has become vision,

become knowledge,

become Dhamma,

become Brahma,

he is the propounder,

the expounder,

the bringer to the goal,

the giver of the Deathless,

Dhamma-lord,

Tathāgata.

But the venerable Kaccāna the Great

is both praised by the Lord,

and revered by intelligent fellow Brahma-farers,

and the venerable Kaccāna the Great is able to explain in full

the meaning of that recital

recited in brief by the Lord

but whose meaning was not explained in full.

Let the venerable Kaccāna explain,

without finding it troublesome."

§

"Well then, your reverences,

listen,

pay careful attention

and I will speak."

"Yes, your reverence,"

these monks answered the venerable Kaccāna the Great in assent.

The venerable Kaccāna the Great spoke thus:

[145] "In regard to that recital, your reverences,

which the Lord recited in brief,

but not having explained the meaning in full,

rising from his seat,

entered a dwelling-place:

'Whatever is the origin, monk,

of the number of obsessions and perceptions

which assail a man,

if there is nothing to rejoice at,

to welcome,

to catch hold of,

this is itself an end of a propensity to attachment,

this is itself an end of a propensity to repugnance,

this is itself an end of a propensity to views,

this is itself an end of a propensity to perplexity,

this is itself an end of a propensity to pride,

this is itself an end of a propensity to attachment to becoming,

this is itself an end of a propensity to ignorance,

this is itself an end of taking the stick,

of taking a weapon,

of quarrelling,

contending,

disputing,

accusation,

slander,

lying speech.

In these ways,

these evil unskilled states

are stopped without remainder,'

of that recital

recited by the Lord in brief

but whose meaning was not explained in full,

I understand the meaning in full thus:

[1] Visual consciousness,[18] your reverences,

arises because of eye and material shapes;

the meeting of the three

is sensory impingement;[19]

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;[20]

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to material shapes cognisable by the eye,

past,

future,

present.

■

[2] And, your reverences, auditory consciousness

arises because of ear and sounds;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to sounds cognisable by the ear,

past,

future,

present.

■

[3] And, your reverences, olfactory consciousness

arises because of nose and smells;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to smells cognisable by the nose,

past,

future,

present.

■

[4] And, your reverences, gustatory consciousness arises

because of tongue and tastes;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to tastes cognisable by the tongue,

past,

future,

present.

■

[5] And, your reverences, bodily consciousness arises

because of body and touches;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to touches cognisable by the body,

past,

future,

present.

■

[6] And, your reverences, mental consciousness[21] arises

because of mind[22] and mental objects;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to mental objects cognisable by mind,

past,

future,

present.

§

[1] This situation occurs:

that when there is eye, your reverences,

when there is material shape,

when there is visual consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise [146] the manifestation

of the assault of a number of obsessions and perceptions.

■

[2] This situation occurs:

that when there is ear, your reverences,

when there is sound,

when there is auditory consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

■

[3] This situation occurs:

that when there is nose, your reverences,

when there is smell,

when there is olfactory consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

■

[4] This situation occurs:

that when there is tongue, your reverences,

when there is taste,

when there is gustatory consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

■

[5] This situation occurs:

that when there is body, your reverences,

when there is touch,

when there is bodily consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

■

[6] This situation occurs:

that when there is mind, your reverences,

when there is a mental object,

when there is mental consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

§

[1] This situation does not occur:

that when there is not eye, your reverences,

when there is not material shape,

when there is not visual consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

[2] This situation does not occur:

that when there is not ear, your reverences,

when there is not sound,

when there is not auditory consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

[3] This situation does not occur:

that when there is not nose, your reverences,

when there is not smell,

when there is not olfactory consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

[4] This situation does not occur:

that when there is not tongue, your reverences,

when there is not taste,

when there is not gustatory consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

[5] This situation does not occur:

that when there is not body, your reverences,

when there is not touch,

when there is not bodily consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

[6] This situation does not occur:

that when there is not mind, your reverences,

when there is not a mental object,

when there is not mental consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

§

"In regard to that recital, your reverences,

which the Lord recited in brief,

but not having explained the meaning in full,

rising from his seat,

entered a dwelling-place:

'Whatever is the origin, monk,

of the number of obsessions and perceptions

which assail a man,

if there is nothing to rejoice at,

to welcome,

to catch hold of,

this is itself an end of a propensity to attachment,

this is itself an end of a propensity to repugnance,

this is itself an end of a propensity to views,

this is itself an end of a propensity to perplexity,

this is itself an end of a propensity to pride,

this is itself an end of a propensity to attachment to becoming,

this is itself an end of a propensity to ignorance,

this is itself an end of taking the stick,

of taking a weapon,

of quarrelling,

contending,

disputing,

accusation,

slander,

lying speech,'

of that recital

recited by the Lord in brief

but whose meaning was not explained in full,

I understand the meaning in full thus.

But if you, venerable ones, so desire,

having approached the Lord,

you can question him as to this meaning

so that as the Lord explains it to you

so may you understand it."

§

Then these monks,

delighting and rejoicing in what the venerable Kaccāna the Great had said,

rising from their seats,

approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

these monks spoke thus to the Lord: [147]

"Lord, the Lord having recited this recital to us in brief,

rising from his seat,

entered a dwelling-place:

'Whatever is the origin, monk,

of the number of obsessions and perceptions

which assail a man,

if there is nothing to rejoice at,

to welcome,

to catch hold of,

this is itself an end of a propensity to attachment,

this is itself an end of a propensity to repugnance,

this is itself an end of a propensity to views,

this is itself an end of a propensity to perplexity,

this is itself an end of a propensity to pride,

this is itself an end of a propensity to attachment to becoming,

this is itself an end of a propensity to ignorance,

this is itself an end of taking the stick,

of taking a weapon,

of quarrelling,

contending,

disputing,

accusation,

slander,

lying speech.

In these ways,

these evil unskilled states

are stopped without remainder.'

Now, Lord, soon after the Lord had gone away,

it occurred to us:

'The Lord, having recited this recital to us in brief,

but without explaining its meaning in full,

rising from his seat,

entered a dwelling-place:

"Whatever is the origin, monk,

of the number of obsessions and perceptions

which assail a man,

if there is nothing to rejoice at,

to welcome,

to catch hold of,

this is itself an end of a propensity to attachment,

this is itself an end of a propensity to repugnance,

this is itself an end of a propensity to views,

this is itself an end of a propensity to perplexity,

this is itself an end of a propensity to pride,

this is itself an end of a propensity to attachment to becoming,

this is itself an end of a propensity to ignorance,

this is itself an end of taking the stick,

of taking a weapon,

of quarrelling,

contending,

disputing,

accusation,

slander,

lying speech.

In these ways,

these evil unskilled states

are stopped without remainder."

Now, who can explain in full

the meaning of this recital

recited in brief by the Lord

but whose meaning was not explained in full?'

Then, Lord, it occurred to us:

'Now the venerable Kaccāna the Great is both praised by the Lord

and revered by intelligent fellow Brahma-farers.

The venerable Kaccāna the Great is able to explain in full

the meaning of this recital

recited in brief by the Lord,

but whose meaning was not explained in full.

Suppose we were to approach the venerable Kaccāna the Great;

and having approached

were to question the venerable Kaccāna the Great on this meaning?'

Then we, Lord, approached the venerable Kaccāna the Great;

having approached,

we questioned the venerable Kaccāna the Great on this meaning.

The meaning of those (words) was explained to us, Lord,

by the venerable Kaccāna the Great

by these methods,

by these sentences,[23] by these words."[24]ed1

"Your reverences,

as a man walking about aiming at the pith,

searching for the pith,

looking about for the pith

of a great, stable and pithy tree,

passing by the root,

passing by the trunk,

might think that the pith is to be looked for

in the branches and foliage -

even so is this performance of the venerable ones,

for (although) you had the Teacher face to face,

yet having ignored that Lord,

you judge that it is I who should be questioned on this meaning.

But, your reverences,

the Lord knows what should be known,

sees what should be seen,

he has become vision,

become knowledge,

become Dhamma,

become Brahma,

he is the propounder,

the expounder,

the bringer to the goal,

the giver of the Deathless,

Dhamma-lord,

Tathāgata.

That was the time

when you should have questioned the Lord on this meaning

so that you might have understood

what the Lord explained to you."

■

"Undoubtedly, Kaccāna,

the Lord knows what should be known,

sees what should be seen,

he has become vision,

become knowledge,

become Dhamma,

become Brahma,

he is the propounder,

the expounder,

the bringer to the goal,

the giver of the Deathless,

Dhamma-lord,

Tathāgata.

But the venerable Kaccāna the Great

is both praised by the Lord,

and revered by intelligent fellow Brahma-farers,

and the venerable Kaccāna the Great is able to explain in full

the meaning of that recital

recited in brief by the Lord

but whose meaning was not explained in full.

Let the venerable Kaccāna explain,

without finding it troublesome."

§

"Well then, your reverences,

listen,

pay careful attention

and I will speak."

"Yes, your reverence,"

these monks answered the venerable Kaccāna the Great in assent.

The venerable Kaccāna the Great spoke thus:

"In regard to that recital, your reverences,

which the Lord recited in brief,

but not having explained the meaning in full,

rising from his seat,

entered a dwelling-place:

'Whatever is the origin, monk,

of the number of obsessions and perceptions

which assail a man,

if there is nothing to rejoice at,

to welcome,

to catch hold of,

this is itself an end of a propensity to attachment,

this is itself an end of a propensity to repugnance,

this is itself an end of a propensity to views,

this is itself an end of a propensity to perplexity,

this is itself an end of a propensity to pride,

this is itself an end of a propensity to attachment to becoming,

this is itself an end of a propensity to ignorance,

this is itself an end of taking the stick,

of taking a weapon,

of quarrelling,

contending,

disputing,

accusation,

slander,

lying speech.

In these ways,

these evil unskilled states

are stopped without remainder,'

of that recital

recited by the Lord in brief

but whose meaning was not explained in full,

I understand the meaning in full thus:

Visual consciousness, your reverences,

arises because of eye and material shapes;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to material shapes cognisable by the eye,

past,

future,

present.

■

And, your reverences, auditory consciousness

arises because of ear and sounds;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to sounds cognisable by the ear,

past,

future,

present.

■

And, your reverences, olfactory consciousness

arises because of nose and smells;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to smells cognisable by the nose,

past,

future,

present.

■

And, your reverences, gustatory consciousness arises

because of tongue and tastes;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to tastes cognisable by the tongue,

past,

future,

present.

■

And, your reverences, bodily consciousness arises

because of body and touches;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to touches cognisable by the body,

past,

future,

present.

■

And, your reverences, mental consciousness arises

because of mind and mental objects;

the meeting of the three

is sensory impingement;

feelings are because of sensory impingement;

what one feels

one perceives;

what one perceives

one reasons about;

what one reasons about

obsesses one;

what obsesses one

is the origin of the number of perceptions and obsessions

which assail a man

in regard to mental objects cognisable by mind,

past,

future,

present.

§

This situation occurs:

that when there is eye, your reverences,

when there is material shape,

when there is visual consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

■

This situation occurs:

that when there is ear, your reverences,

when there is sound,

when there is auditory consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

■

This situation occurs:

that when there is nose, your reverences,

when there is smell,

when there is olfactory consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

■

This situation occurs:

that when there is tongue, your reverences,

when there is taste,

when there is gustatory consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

■

This situation occurs:

that when there is body, your reverences,

when there is touch,

when there is bodily consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

■

This situation occurs:

that when there is mind, your reverences,

when there is a mental object,

when there is mental consciousness,

one will recognise the manifestation of sensory impingement.

This situation occurs:

that when there is the manifestation of sensory impingement,

one will recognise the manifestation of feeling.

This situation occurs:

that when there is the manifestation of feeling,

one will recognise the manifestation of perception.

This situation occurs:

that when there is the manifestation of perception,

one will recognise the manifestation of reasoning.

This situation occurs:

that when there is the manifestation of reasoning,

one will recognise the manifestation

of the assault of a number of obsessions and perceptions.

§

This situation does not occur:

that when there is not eye, your reverences,

when there is not material shape,

when there is not visual consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

This situation does not occur:

that when there is not ear, your reverences,

when there is not sound,

when there is not auditory consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

This situation does not occur:

that when there is not nose, your reverences,

when there is not smell,

when there is not olfactory consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

This situation does not occur:

that when there is not tongue, your reverences,

when there is not taste,

when there is not gustatory consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

This situation does not occur:

that when there is not body, your reverences,

when there is not touch,

when there is not bodily consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

This situation does not occur:

that when there is not mind, your reverences,

when there is not a mental object,

when there is not mental consciousness,

one will recognise a manifestation of sensory impingement.

This situation does not occur:

that when there is not a manifestation of sensory impingement,

one will recognise a manifestation of feeling.

This situation does not occur:

that when there is not a manifestation of feeling

one will recognise a manifestation of perception.

This situation does not occur:

that when there is not a manifestation of perception

one will recognise a manifestation of reasoning.

This situation does not occur:

that when there is not a manifestation of reasoning

one will recognise a manifestation

of the assault of a number of obsessions and perceptions.

■

"In regard to that recital, your reverences,

which the Lord recited in brief,

but not having explained the meaning in full,

rising from his seat,

entered a dwelling-place:

'Whatever is the origin, monk,

of the number of obsessions and perceptions

which assail a man,

if there is nothing to rejoice at,

to welcome,

to catch hold of,

this is itself an end of a propensity to attachment,

this is itself an end of a propensity to repugnance,

this is itself an end of a propensity to views,

this is itself an end of a propensity to perplexity,

this is itself an end of a propensity to pride,

this is itself an end of a propensity to attachment to becoming,

this is itself an end of a propensity to ignorance,

this is itself an end of taking the stick,

of taking a weapon,

of quarrelling,

contending,

disputing,

accusation,

slander,

lying speech,'

of that recital

recited by the Lord in brief

but whose meaning was not explained in full,

I understand the meaning in full thus.

But if you, venerable ones, so desire,

having approached the Lord,

you can question him as to this meaning

so that as the Lord explains it to you

so may you understand it."

§

"Learned, monks, is Kaccāna the Great,

of great wisdom is Kaccāna the Great.

For if you, monks, had questioned me as to this meaning,

I too would have explained it precisely as it was explained by Kaccāna the Great.

Indeed, this is the exact meaning of that,

and thus should you understand it."ed2

When this had been said, the venerable Ānanda spoke thus to the [148] Lord:

"Lord, even as a man overcome by hunger and exhaustion

might come upon a honey-ball;[25]

from each bit that he would taste

he would get a sweet delicious[26] flavour -

even so, Lord, is a monk who is naturally able in mind;

from each bit that he would examine with intuitive wisdom

as to the meaning of this disquisition on Dhamma,

he would get delight,

he would get satisfaction for the mind.

What is this disquisition on Dhamma called, Lord?"

"Wherefore you, Ānanda, may understand this disquisition on Dhamma as

'The Disquisition of the Honey-ball'."

Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Discourse of the Honey-Ball:

the Eighth

[1] This Mahāvana near Kapilavatthu was virgin forest, uncultivated, stretching up to the Himalayas. It was not like the Mahāvana at Vesālī which was partly natural, partly cultivated, MA. ii. 73.

[2] Daṇḍapāṇi; so called because he used a golden walking stick although he was not old. He sided with Devadatta; so MA. ii. 73.

[3] Stock phrase, as e.g. at M. i. 227, ii. 118, iii. 128; D. i. 235; Sn. p. 105; A. i. 136, iii. 76. "For the sake of seeing parks, woods, mountains," MA. ii. 73.

[4] kimvādī. MA. ii. 73 kimdiṭṭhiko, of what views? Cf. Vin. i. 40.

[5] kimakkhāyī, what does he point out or show? MA. ii. 73, what does he talk about? Cf. Vin. i. 40.

[6] Cf. S. iii. 138 (quoted MA. ii. 74), "I do not dispute with the world, but the world disputes with me"; and an untraced quotation, "A Dhamma-speaker disputes with no one, but a speaker of non-Dhamma disputes" on such problems as impermanence, not-self, ill, the unlovely and their opposites.

[7] Who has destroyed the cankers, MA. ii. 74.

[8] chinnakukkucca, MA. ii. 74, gives two meanings for chinnakukkucca: vippaṭisāri, remorse, and hatthapāda, hands and feet.

[9] bhavābhave. MA. ii. 74, again and again becoming, or becoming that is low, or excellent; for an excellent becoming is called abhava, non-becoming, come to growth.

[10] As at M. i. 171.

[11] As at S. i. 118.

[12] Here the Lord is being referred to as "brahman."

[13] papañca-saññā-sankhā. MA. ii. 75 explains sankhā by koṭṭhasa, and papañca-saññā as perceptions connected with obsessions, views, craving.

[14] Cf. M. i. 410, from "taking a stick."

[15] As at M. i. 195, iii. 194; A. v. 226 ff., 256 ff., etc.

[16] He knows and sees what is to be known and seen; he knows by knowing, sees by seeing, MA. ii. 76.

[17] attha, or matter, meaning.

[18] As at S. iv. 32.

[19] phassa, contact.

[20] vitakketi. On vitakka see D. ii. 277.

[21] Explained at MA. ii. 77 as "advertence" (āvajjana) and impulsion (javana).

[22] Explained at MA. ii. 77 as bhavangacitta, the unconscious or "sub-consciousness."

[23] MA. ii. 78, by a group of syllables (akkhara).

[24] Ibid., by individual syllables. Also M. i. 320.

[25] Ibid., a large sweet cake; or, sugared meal made into cakes.

[26] asecanaka, to which nothing need be added, e.g. condiments; complete in itself.

ed1 Ms. Horner following the Pali abridged thus. I have inserted the dialogue as it would have occurred and as it is usually repeated elsewhere in the Nikāyas.

ed2 Here the usual case would have been that the Buddha repeated all that which had been said by Kaccāna the Great. This method of abridgment alone speaks to the fact that the Majjhima was compiled later than either the Aṇguttara Nikāya or the Samyutta Nikaya. It represents a lessening (however slight) of the respect for precision in recounting the events and sayings of the Buddha.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

2. Sīhanāda Vagga

The Middle Length Sayings

I. The First Fifty Discourses

2. The Division of the Lion's Roar

19. Discourse on the Twofold Thought

Dvedhā-Vitakka Suttaṃ

[148]

THUS have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anathapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, before my awakening;

while I was the bodhisatta,

not fully awakened,

this occurred to me:

'Suppose that I should fare along with a twofold thought?'[1]

So, monks, whatever is thought of sense-pleasures

and whatever is thought of malevolence

and whatever is thought of harming

— that I made into one part;

and whatever is thought of renunciation

and whatever is though of non-malevolence

and whatever is thought of non-harming,

that I made into the other part.

While I, monks, was faring on thus,

diligent,

ardent,

self-resolute,

thought of sense-pleasures arose,

and I comprehended thus:

'This thought of sense-pleasures has [149] arisen in me,

but it conduces to self-hurt

and it conduces to the hurt of others

and it conduces to the hurt of both,

it is destructive of intuitive wisdom,

associated with distress,

not conducive to nibbana.'

But while I was reflecting,

'It conduces to self-hurt,'

it subsided;

and while I was reflecting,

'It conduces to the hurt of others,'

it subsided;

and while I was reflecting,

'It is destructive of intuitive wisdom,'

it is asociated with distress,

it is not conducive to nibbana,'

it subsided.

So I, monks, kept on getting rid of the thought of sense-pleasures as It constantly arose,

I kept on driving it out,

I kept on making an end of it.

While I, monks, was faring on thus,

diligent,

ardent,

self-resolute,

thought of malevolence arose ...

thought of harming arose,

and I comprehended thus:

'This thought of malevolence ...

of harming has arisen in me,

but it conduces to self-hurt ...

not conducive to nibbana.'

But while I was reflecting,

'It conduces to self-hurt'

... while I was reflecting,

'It is ... not conducive to nibbana,'

it subsided.

So I, monks, kept on getting rid of the thought of harming as it constantly arose,

I kept on driving it out,

I kept on making an end of it.

Monks, according to whatever a monk ponders and reflects on much

his mind in consequence gets a bias that way.

Monks, if a monk ponder and reflect much on thought of sense-pleasures

he ejects thought of renunciation;

if he makes much of the thought of sense-pleasures,

his mind inclines to the thought of sense-pleasures.

Monks, if a monk ponder and reflect much on the thought of malevolence ...

on the thought of harming,

he ejects the thought of non-harming;

if he makes much of the thought of harming,

his mind inclines to the thought of harming.

Monks, it is as if in the last month of the rains,

in the autumn when the corn is thick,

a cowherd might be looking after the cows,

and might hit them above and below[2] with a stick,

and might restrain and check them.

What is the reason for this?

Monks, that cowherd sees death or imprisonment or degradation[3] from that source.

Even so did I, monks, see the peril in unskilled states of mind,

the vanity,

the defilement,

and the advantage,

allied to cleansing,

in renouncing them for skilled states of mind.[4]

While I, monks, was faring on,

diligent,

ardent,

self- [150] resolute,

thought of renunciation arose

and I comprehended thus:

'This thought of renunciation has arisen in me,

and it conduces neither to self-hurt

nor does it conduce to the hurt of others

nor does it conduce to the hurt of both,

it is for growth in intuitive wisdom,

it is not associated with distress,

it is conducive to nibbana.'

If during the night, monks,

I should ponder and reflect upon this,

not from that source do I behold fear;

and if during the day, monks,

I should ponder and reflect upon this,

not from that source do I behold fear;

and if during the night and day, monks,

I should ponder and reflect upon this,

not from that source do I behold fear.

But I thought that after pondering and reflecting too long

my body would be weary;

if the body was weary

the mind would be disturbed;[5]

if the mind is disturbed it is a mind far from concentration.

So I monks, subjectively steadied the mind,

I calmed it,

I made it one-pointed,

I concentrated.[6]

What was the reason for this?

I thought,

'Do not let my mind be disturbed.'

While I, monks, was faring on diligent,

ardent,

self-resolute,

thought of non-malevolence ...

thought of non-harming arose,

and I comprehended thus:

'This thought of non-malevolence ...

or non-harming has arisen in me,

and it conduces neither to self-hurt

nor does it conduce to the hurt of others

nor does it conduce to the hurt of both,

it is for growth in intuitive wisdom,

it is not associated with distress,

it is conducive to nibbana.'

If, during the night. monks, ...

not from that source do I behold fear.

But I thought that after pondering and reflecting too long

my body would be weary;

if the body was weary the mind would be disturbed;

if the mind is disturbed, it is a mind far from concentration.

So I, monks subjectively steadied the mind,

I calmed it,

I made it one-pointed,

I concentrated.

What was the reason for this?

I thought,

'Do not let my mind be disturbed.'

Monks, according to whatever a monk ponders and reflects on much

his mind in consequence gets a bias that way.

Monks, if a monk ponder and reflect much

on thought of renunciation

he ejects thought of sense-pleasures;

if he makes much of the thought of renunciation,

his mind inclines to the thought of renunciation.

Monks, if a monk ponder and reflect much

on the thought of non malevolence ...

of non-harming,

he ejects thought of harming.

If he makes much of the thought of non-harming

his mind inclines to the thought of non-harming.

[151] Monks, it is as if in the last month of the hot weather

when all the corn is stored at the confines of a village

a cowherd might be looking after the cows;

while he is at the root of a tree

or in the open

he remembers there is something to be done,

and thinks:

Those are the cows.[7]

Even so, monks,

remembering there is something to be done,

did I think:

Those are mental states.[8]

Monks, unsluggish energy[9] was stirred up in me,

unmuddled mindfulness was set up,

the body was tranquil,

impassible,

the mind composed,

one-pointed.

Then I, monks,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

entered into and abided in the first meditation

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful.

By allaying initial and discursive thought, with the mind subjectively tranqilised and fixed on one point, I entered into and abided in the second meditation which is devoid of initial and discursive thought, is born of concentration, and is rapturous and joyful.

By the fading out of rapture, I dwelt with equanimity, attentive, and clearly conscious; and I experienced in my person that joy of which the ariyans say: 'Joyful lives he who has equanimity and is mindful,' and I entered into and abided in the third meditation.

By getting rid of joy, by getting rid of anguish, by the going down of my former pleasures and sorrows, I entered into and abided in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.

Thus with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge and recollection of former habitations:

I remembered a variety of former habitations, thus: one birth, two births, three ... four ... five ... ten ... twenty ... thirty ... forty ... fifty ... a hundred ... a thousand ... a hundred thousand births, and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration: such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passsing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end.

Passing from this, I arose here. Thus I remember divers former habitations in all their modes and detail.

19. This, Monks, was the first knowledge attained by me in the first watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose, even as I abided diligent, ardent, self-resolute.

20. Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge of the passing hence and the arising of beings.

With the purified deva-vision surpassing that of men I see beings as they pass hence or come to be: I comprehend that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequences of their deeds, and I think: Indeed these worthy beings who were possessed of wrong conduct in body, who were possessed of wrong conduct of speech, who were possessed of wrong conduct of thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view — these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya Hell.

But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conflict in thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view — these, at the breaking up of the body after dying have arisen in a good bourn, a heaven world.

Thus with the purified deva-vision surpassing that of men do I see beings as they pass hence, as they arise; I comprehend that beings are mean, excellent, comely, ugly, well-going, ill-going according to the consequences of their deeds.

21. This, Monks, was the second knowledge attained by me in the middle watch of the night; ignorance was dispelled, knowledge arouse, darkness was dispelled, light arose, even as I abided diligent, ardent, self-resolute.

22. Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge of the destruction of the cankers.

I understood as it really is: This is anguish, this is the arising of anguish, this is the stopping of anguish, this is the course leading to the stopping of anguish.

I understood as it really is: These are the cankers, this is the arising of the cankers, this is the stopping of the cankers, this is the course leading to the stopping of the cankers.

23. Knowing this thus, seeing thus, my mind was freed from the canker of sense-pleasures, and my mind was freed from the canker of becoming, and my mind was freed from the canker of ignorance.

In freedom the knowledge came to be:

I am freed; and I comprehended: Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such.

24. This, Monks, was the third knowledge attained by me in the last watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose even as I abided diligent, ardent, self-resolute..

25. Monks, as there might be a large piece of low-lying marshy ground in a forest grove,[10] near which might live a large herd of deer, towards which some man might come along, not desiring their good, not desiring their weal, not desiring their security from bonds; if there were a road that was secure, safe, leading to rapture, he might block that road, might open up a treacherous road, might place a decoy and might tether a female decoy as a lure, even so, monks, after a time that great herd of deer might come to calamity and dwindle away.

But, monks, if some man came along towards that great herd of deer, desiring their good, desiring their weal, desiring their security from bonds, and if there were a road that was secure, safe, leading to rapture, he might open up that road, he might block the treacherous road, he would disturb the male decoy, he would let loose[11] the female lure; thus, monks, after a time that great herd of deer would come to growth, expansion, maturity.

Monks, this parable has been made by me for illustrating the meaning. And this is the meaning here:

'The large piece of low-lying marshy ground,' monks, this is a synonym for sense-pleasures.

[152] The great herd of deer,' monks, this is a synonym for beings.

'The man not desiring their good, not desiring their weal, not desiring their security from bonds,' monks, this is a synonym for Mara, the Evil One.

'The treacherous way,' monks, this is a synonym for the eightfold wrong way, that is to say, wrong view, wrong thought, wrong speech, wrong action, wrong way of living, wrong endeavour, wrong mindfulness, wrong concentration.

'The male decoy,' monks, this is a synonym for the passion of delight.

'The female lure,' monks, this is a synonym for ignorance.

'The man desiring good, desiring weal, desiring security from the bonds,' monks, this is a synonym for the Tathāgata, perfected one, fully self-awakened one.

'The way that is secure, safe, leading to rapture,' monks, this is a synonym for the ariyan eightfold Way, that is to say, right view, right thought, right speech, right action, right way of living, right endeavour, right mindfulness, right concentration.

Thus is the secure, safe way leading to rapture opened by me, monks, the treacherous way blocked, the decoy disturbed, the lure let loose.

Whatever, monks, is to be done from compassion by a Teacher seeking the welfare of his disciples, that has been done by me out of compassion for you.

These, monks, are the roots of trees, these are empty places.

Meditate, monks; do not be slothful, be not remorseful later.

This is our instruction to you."[12]

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.

THE DISCOURSE ON THE TWOFOLD THOUGHT

[1] Cf. It. p. 82.

[2] ākoṭeyya patikoṭeyya. MA. ii. 82, he would strike them straight, on their backs, he would strike them across, on the ribs.

[3] Cf. D. i. 135, A. i. 201.

[4] M. i. 403. Cf. M. i. 379, Vin. i. 15

[5] Ūhanati, to shake, to be restless

[6] Cf. M. iii. 111; A. ii. 94.

[7] MA ii. 84 says he need not herd them but must be mindful of them.

[8] Namely samatha (calm) and vipassanā (insight), MA. ii. 84.

[9] = M. i. 21-3 to beginning of next simile.

[10] araññe pavane. MA. ii, 85 says that these two words mean the same; and pavana is vanasaṇḍa, forest grove, or woodland thicket.

[11] nāseti, to expel, with the added sense of spoiling or ruining, here the purpose for which she was tethered.

[12] As at M. i. 46.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

2. Sīhanāda Vagga

The Middle Length Sayings

I. The First Fifty Discourses

2. The Division of the Lion's Roar

20. Discourse on the Forms of Thought

Vitakka-Saṇṭhāna Suttaṃ

[152]

THUS have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anathapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," [153] these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, if a monk is intent on the higher thought,[1]

from time to time

he should attend to five characteristics.

What five?

Herein, monks, whatever may be the characteristic which a monk attends to,

if there arise evil unskilled thoughts associated with desire

and associated with aversion

and associated with confusion,

that monk should attend,

instead of to that characteristic,

to another characteristic

which is associated with what is skilled.

By attending to this other characteristic

which is associated with what is skilled

instead of to that characteristic,

those evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion

are got rid of,

they come to an end.

From getting rid of these,

his mind subjectively steadies,

calms,

is one-pointed,

concentrated.

As, monks, a skilled carpenter[2]

or a carpenters apprentice

might knock out,

drive out,

draw out

a large peg with a small peg —

even so, monks, whatever may be the characteristic which a monk attends to,

if there arise evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

that monk should attend,

instead of to that characteristic,

to another characteristic

which is associated with what is skilled.

By attending to this other characteristic

which is associated with what is skilled

instead of to that characteristic,

those evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion —

these are got rid of,

these come to an end.

From getting rid of these,

his mind subjectively steadies,

calms,

is one-pointed,

concentrated.

Monks, if while the monk is attending,

instead of to that characteristic,

to this other characteristic

which is associated with what is skilled,

there still arise evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

then the peril of these thoughts should be scrutinised by that monk, thinking:

'Indeed these are unskilled thoughts,

indeed these are [154] thoughts that have errors,

indeed these are thoughts that are of painful results.'

While he is scrutinizing the peril of these thoughts,

those evil unskilled thoughts that are associated with desire,

associated with aversion,

associated with confusion,

these are got rid of,

these come to an end.

By getting rid of these,

his mind subjectively steadies,

calms,

is one-pointed,

concentrated.

Monks, it is like[3] a woman or a man,

young,

in the prime of life,

fond of adornment,

who, if the carcase of a snake

or the carcase of a dog

or the carcase of a human being

were hanging round the neck,

would be revolted,

ashamed,

disgusted —

even so, monks, while the monk is attending,

instead of to this characteristic,

to that other characteristic

which is associated with what is skilled,

there still arise evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

then the peril of these thoughts should be scrutinised by that monk, thinking:

'Indeed these are unskilled thoughts,

indeed these are thoughts that have errors,

indeed these are thoughts that are of painful results.'

While he is scrutinizing the peril of these thoughts,

those evil unskilled thoughts that are associated with desire,

associated with aversion,

associated with confusion,

these are got rid of,

these come to an end.

By getting rid of these,

his mind subjectively steadies,

calms,

is one-pointed,

concentrated.

Monks, if while the monk is scrutinizing the peril of those thoughts,

there still arise evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

that monk should bring about forgetfulness of

and lack of attention to those thoughts;

having come to forgetfulness[4] of

and lack of attention to these thoughts,

those evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion -

these are got rid of,

these come to an end.

By getting rid of these,

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

Monks, it is like a man with vision

who might not want to see the material shapes

that come within his range of vision;

he would close his eyes

or look another way -

even so, monks,

if while the monk is scrutinizing the peril of those thoughts

there still arise evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

that monk should bring about forgetfulness of

and lack of attention to those thoughts;

having come to forgetfulness of

and lack of attention to these thoughts,

those evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion -

these are got rid of,

these come to an end.

By getting rid of these,

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

Monks, if when the monk has brought about forgetfulness of

and lack of attention to those thoughts,

there still arise evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion, monks,

that monk should attend to the thought function

and form of those thoughts.

While he is attending to the thought function

and form of those thoughts,

those that are evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

these are got rid of,

these come to an end.

By getting rid of these

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

Monks, even as it might occur to a man

who is walking quickly:

'Now, why do I walk quickly?

Suppose I were to walk slowly?'

It might occur to him

as he was walking slowly:

'Now, why do I walk [155] slowly?

Suppose I were to stand?'

It might occur to him as he was standing:

'Now, why do I stand?

Suppose I were to sit down?'

It might occur to him as he was sitting down:

'Now, why do I sit down?

Suppose I were to lie down?' -

even so, monks, the man,

having abandoned the very hardest posture,

might take to the easiest posture itself.

Even so, monks, if while the monk has brought about forgetfulness of

and lack of attention to those thoughts

there still arise evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion, monks,

that monk should attend to the thought function

and form of those thoughts.

While he is attending to the thought function

and form of those thoughts,

those that are evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

these are got rid of,

these come to an end.

By getting rid of these

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

Monks, if while the monk is attending to the thought function

and form of those thoughts,

there still arise evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion, monks,

that monk, his teeth clenched,[5]

his tongue pressed against his palate,

should by his mind subdue,

restrain

and dominate the mind.

While, with his teeth clenched,

his tongue pressed against his palate,

he is with the mind subduing,

restraining and dominating the mind,

those evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

these are got rid of,

these come to an end.

By getting rid of these,

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

Monks, even as a strong man,

having taken hold of a weaker man by the head or shoulders,

might subdue,

restrain

and dominate him,

even so, monks,

if while that monk is attending to the thought function

and form of those thoughts,

there still arise evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

then, monks, that monk,

his teeth clenched,

his tongue pressed against his palate,

should by his mind subdue,

restrain and dominate his mind.

While, with his teeth clenched,

his tongue pressed against his palate,

he is by the mind subduing,

restraining and dominating the mind,

those evil unskilled thoughts associated with desire

and associated with aversion

and associated with confusion,

are got rid of,

they come to an end.

By getting rid of these,

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

Monks, if while a monk,

in regard to some characteristic,

is attending to that characteristic,

there arise evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

then if he attends,

instead of to that characteristic,

to some other characteristic

which is associated with what is skilled,

those evil unskilled thoughts

associated with desire

and associated [156] with aversion

and associated with confusion,

these are got rid of,

these come to an end.

By getting rid of these,

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

And by scrutinizing the peril of these thoughts,

those evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

these are got rid of,

these come to an end.

By getting rid of these,

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

If he comes to forgetfulness of

and lack of attention to

those evil unskilled thoughts

that are associated with desire

and associated with aversion

and associated with confusion,

these are got rid of,

these come to an end.

By getting rid of these,

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

And by attending to the thought function

and form of these thoughts,

those evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

these are got rid of,

these come to an end.

By getting rid of these,

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

With the teeth clenched,

with the tongue pressed against the palate,

if he subdues,

restrains,

dominates the mind by the mind,

those evil unskilled thoughts

associated with desire

and associated with aversion

and associated with confusion,

these are got rid of,

these come to an end.

By getting rid of these,

the mind subjectively steadies,

calms,

is one-pointed,

concentrated.

Monks, this monk is called

one who is master in the method and paths of thought;

he can think whatever thought he wishes;

he will not think any thought that he does not wish;

he has cut off craving,[6]

done away with fetter, and,

by fully mastering pride,

has made an end of anguish."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Forms of Thought

Division of the Lion's Roar

[1] adhicitta. MA. ii. 87 explains: "the thought that arises in relation to the ten skilled ways of acting is just thought; the thought that is higher than that thought — the higher thought — is based on vision, it is thought in respect of the eight attainments." The ways of acting are ten: 3 of body, 4 of speech. 3 of thought. The eight attainments are the four jhānas and the four succeeding planes of the meditative process.

[2] palagaṇḍa, occurring in another simile at S. iii. 154 (phalag-) and A. iv. 127. MA. ii. 90, vaḍḍhakī.

[3] Cf. A. iv. 376; Vin. iii. 68.

[4] asati-amanasikāra. MA. ii. 90 says that they should neither be remembered nor attended to. Cf. A. iii. 186.

[5] As at M. i. 242.

[6] As at M. i. 12; see above, p. 16, for further references.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

3. Tatiya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

3. The Third Division

21. Discourse on the Parable of the Saw

Kakac'Ūpama Suttaṃ

[159]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anathapiṇḍika's monastery.

Now at that time the venerable Moliyaphagguna

lived too closely[2] associated with the nuns.

While the venerable Moliyaphagguna

was living associated thus with the nuns,

if any monk face to face with the venerable Moliyaphagguna

spoke dispraise of those nuns,

then the venerable Moliyaphagguna was angry,

displeased,

and made a legal question.[3]

And if some monk face to face with those nuns

spoke dispraise of the venerable Moliyaphagguna,

then those nuns were angry,

displeased,

and made a legal question.

It was in this way that the venerable Moliyaphagguna

was living associated with nuns.

Then a certain monk approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

this monk spoke thus to the Lord:

"Lord, the venerable Moliyaphagguna

lives too closely associated with nuns.

It is thus, Lord, that the venerable Moliyaphagguna

lives associated with the nuns:

If any monk face to face with the venerable Moliyaphagguna,

speaks in dispraise of the nuns

the venerable Moliyaphagguna is angry,

displeased

and makes a legal question;

or if some monk,

face to face with the nuns,

speaks dispraise of the venerable Moliyaphagguna,

these nuns are angry,

displeased

and make a legal question.

It is thus, Lord, that the venerable Moliyaphagguna

lives associated with nuns."

Then the Lord addressed this monk, saying:

"Come you, monk,

summon the monk Moliyaphagguna on my behalf, saying:

'The Lord is summoning you, Phagguna.'"

"Very well, Lord,"

and this monk, having answered the Lord in assent,

approached the venerable Moliyaphagguna

and having approached,

spoke thus to the venerable Moliyaphagguna:

"The Lord is summoning you, Phagguna."

"Very well, your reverence,"

and the venerable Moliyaphagguna, [160]

having answered this monk in assent,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

The Lord spoke thus to the venerable Moliyaphagguna

as he was sitting down at a respectful distance:

"Is it true, as is said,

that you, Phagguna,

are living too closely associated with nuns?

So that if some monk,

face to face with you,

speaks in dispraise of the nuns

you are angry,

displeased

and make a legal question;

or if some monk,

face to face with the nuns,

speaks dispraise of you,

these nuns are angry,

displeased

and make a legal question?

Is it true, as is said,

that you, Phagguna

are living associated with the nuns thus?"

"Yes, Lord."

"But did not you, Phagguna,

the son of a respectable family,

go forth from home into homelessness out of faith?"

"Yes, Lord."

"But this is not suitable in you, Phagguna,

a son of a respectable family

who has gone forth from home into homelessness out of faith,

that you should live too closely associated with nuns.

[1] Wherefore, Phagguna,

even if anyone face to face with you

should speak dispraise of those nuns,

even so should you, Phagguna,

get rid of those which are worldly desires,

those which are worldly thoughts;

and you, Phagguna,

should train yourself thus:

'Neither will my mind become perverted,

nor will I utter an evil speech,

but kindly and compassionate will I dwell

with a mind of friendliness and void of hatred.'

It is thus that you must train youself, Phagguna.

[2] Wherefore, Phagguna,

even if anyone face to face with you

should give a blow with the hand

to these nuns,

should give a blow with a clod of earth,

should give a blow with a stick,

should give a blow with a weapon,

even then, Phagguna,

should you train yourself thus:

'Neither will my mind become perverted,

nor will I utter an evil speech,

but kindly and compassionate will I dwell

with a mind of friendliness and void of hatred.'

It is thus that you must train youself, Phagguna.

[3] Wherefore, Phagguna,

even if anyone face to face with you

should speak dispraise of those nuns,

even so should you, Phagguna,

get rid of those which are worldly desires,

those which are worldly thoughts;

and you, Phagguna,

should train yourself thus:

'Neither will my mind become perverted,

nor will I utter an evil speech,

but kindly and compassionate will I dwell

with a mind of friendliness and void of hatred.'

It is thus that you must train youself, Phagguna.

[4] Wherefore, Phagguna,

even if anyone face to face with you

should give a blow with the hand

to these nuns,

should give a blow with a clod of earth,

should give a blow with a stick,

should give a blow with a weapon,

even then, Phagguna,

should you train yourself thus:

'Neither will my mind become perverted,

nor will I utter an evil speech,

but kindly and compassionate will I dwell

with a mind of friendliness and void of hatred.'

It is thus that you must train youself, Phagguna.

§

[161] Then the Lord addressed the monks, saying:

"Monks, my monks at one time

were indeed accomplished in mind.

Then I, monks, addressed the monks, saying:

'Now I, monks, partake of a meal at one session.[4]

Partaking of a meal at one session,

I, monks, am aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort.[5]

Come you too, monks,

partake of a meal at one session;

partaking of a meal at one session

you too, monks, will be aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort.'

There was nothing to be done by me, monks,

by way of instruction to those monks;

all that was to be done by me, monks,

was the production of mindfulness among those monks.

Monks, even as[6] on level ground

at crossroads

a chariot is standing harnessed with thoroughbreds,

the goad hanging handy;

and a skilled groom,

a charioteer of horses to be tamed,

having mounted it,

having taken the reins in his left hand,

having taken the goad in his right,

might drive up and down

where and how he likes;

even so, monks, there was nothing to be done by me

by way of instruction to those monks;

all that was to be done by me, monks,

was the production of mindfulness among those monks.

Wherefore, monks, do you get rid of what is unskilled,

make exertion[7] among things that are skilled -

so will you too come to growth,

development,

maturity in this Dhamma and discipline.

Monks, close to some village or little town,

a great sal-wood may be overgrown with creepers,

but some man might approach it

desiring its good,

desiring its welfare,

desiring its security from bonds;[8]

he, having cut off those sal-tree sprouts

which are bent and crushed by the strength (of the creepers),

would carry them out (of the wood)

and would thoroughly clear the inside of the wood.

But he would tend properly

those sal-tree sprouts

which are straight and well grown.

Thus, monks, after a time

this sal-tree wood

would come to growth,

development,

maturity.

Even so, do you, monks,

get rid of what is unskilled,

make exertion among things that are skilled, -

so will you too come to growth,

development,

maturity

in this Dhamma and discipline.

Once upon a time, monks,

in this very Sāvatthī,

there was a lady [162] householder named Vedehikā.[9]

Monks, a lovely reputation had gone forth thus

about the lady Vedehikā:

"The lady householder Vedehikā is gentle,

she is meek,

she is tranquil."

Now, monks, the lady householder Vedehikā

had a slave woman, named Kāḷī,

who was clever,[10]

diligent,

a careful worker.[11]

Then, monks, it occurred to the slave woman Kāḷī:

'A lovely reputation has gone forth about my mistress thus:

"The lady householder Vedehikā is gentle,

she is meek,

she is tranquil."

Now does my mistress have an inward ill-temper

that she does not show,

or does she not have one?

Or is it that my mistress,

because I do my work so carefully,

whether she has an inward ill-temper or not,

does not show it?

Suppose now that I should test the mistress?'

Then, monks, the slave woman Kāḷī

got up late next day.

Then, monks, the lady householder Vedehikā

spoke thus to the slave woman Kāḷī:

'Well now,[12] Kāḷī.'

'What is it, mistress?'

'Now why did you get up late today?[13]'

'That's nothing, mistress.'

'That's nothing indeed, bad slave -

you got up late today,'[14],

and angry,

displeased,

she frowned.

Then, monks, it occurred to the woman slave Kāḷī:

'Whether my mistress has an inward ill-temper or not,

she does not show it.

Is it because my work is so careful

that my mistress,

whether she has an inward ill-temper or not,

does not show it?

Suppose that I were to test the mistress even further?

'Then, monks, the woman slave Kāḷī

got up later the next day.

Then, monks, the lady householder Vedehikā

spoke thus to the slave woman Kāḷī:

'Well now, Kāḷī.'

'What is it, mistress?

'Now why did you get up late today?'

'That's nothing, mistress.'

'That's nothing indeed, bad slave -

you got up late today,'

and angry,

displeased,

she spoke a word of displeasure.

Then it occurred to the slave woman Kāḷī:

'Whether my mistress has an inward ill-temper or not,

she does not show it.

Is it because my work is so careful

that my mistress,

whether she has an inward ill-temper or not,

does not show it?

Suppose I were to test the mistress even further?

Then, monks, the slave woman Kāḷī got [163] up even later the next day.

Then, monks, the lady householder Vedehikā

spoke thus to the slave-woman Kāḷī:

'Well now, Kāḷī'

'What is it, mistress?'

'Now why did you get up late today?'

'That's nothing, mistress.'

'That's nothing indeed, bad slave -

you got up late today,'

and angry,

displeased,

having seized the pin for securing the bolt (of a door)

she gave her a blow on the head,

which cracked her head.[15]

Then, monks, the slave woman Kāḷī,

her head broken and streaming with blood,

spread it about among the neighbours, saying:

'See, sirs, the deed of the gentle one;

see, sirs, the deed of the meek one;

see, sire, the deed of the tranquil one.

How can she,

saying to her only slave woman,

'You got up late today,'

angry,

displeased,

having seized the pin for securing the bolt (of a door),

give a blow on the head and crack the head?'

And then, monks,

after a time

an evil reputation went forth

about this lady householder Vedehikā:

"The lady householder Vedehikā is violent,

she is not meek,

she is not tranquil."

Even so, monks, some monk here is very gentle,

very meek,

very tranquil

so long as disagreeable ways of speech

do not assail him.

But when disagreeable ways of speech assail the monk

it is then that he is to be called gentle,

is to be called meek,

is to be called tranquil.

I, monks, do not call that monk easy to speak to

who is easy to speak to about robe-material,

almsfood,

lodgings,

medicines for the sick,

who falls into suavity.

What is the reason for this?

It is, monks, that this monk,

not getting robe-material,

almsfood,

lodgings,

medicines for the sick,

is not easy to speak to,

does not fall into suavity.

Monks, whatever monk, respecting only Dhamma,

revering Dhamma,

honouring Dhamma,

comes to be easy to speak to,

falls into suavity -

him do I call easy to speak to.

Wherefore, monks, thinking:

Respecting only Dhamma,

revering Dhamma,

honouring Dhamma,

we will become easy to speak to,

we will fall into suavity,

thus must you train yourselves, monks.

There are, monks,

these five ways of speaking

in which others

when speaking to you

might speak:

[1] At a right time

or at a wrong time;

[2] according to fact

or not according to fact;

[3] gently

or harshly;

[4] on what is connected with the goal

or on what is not connected with the goal;

[5] with a mind of friendliness

or full of hatred.

Monks, when speaking to others

you might speak at a right time

or at a wrong time;

monks, when speaking to others

you might speak according to fact

or not according to fact

monks, when speaking to [164] others

you might speak gently

or harshly;

monks, when speaking to others

you might speak about what is connected with the goal

or about what is not connected with the goal;

monks, when speaking to others

you might speak with minds of friendliness

or full of hatred.

Herein, monks, you should train yourselves thus:

'Neither will our minds become perverted

nor will we utter an evil speech,

but kindly and compassionate will we dwell,

with a mind of friendliness,

void of hatred;

and we will dwell having suffused that person

with a mind of friendliness;

and, beginning with him,

we will dwell having suffused the whole world

with a mind of friendliness that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.'

This is how you must train yourselves, monks.

Monks, as a man might come along

bringing a shovel and basket,

and might speak thus:

'I will make this great earth not earth';

so he digs here and there,

tosses it here and there,

spits here and there,

stales here and there, thinking:

'You are becoming not-earth,

you are becoming not-earth.'

What do you think about this, monks?

Could that man

make this great earth not earth?"

"No, Lord.

What is the reason for this?

It is that this great earth, Lord,

is deep,

it is immeasurable,

it is not easy to make it not-earth

before that man would be worn out and defeated."[16]

"Even so, monks, are these five ways of speaking

in which others when speaking to you might speak:

At a right time

or at a wrong time;

according to fact

or not according to fact;

gently

or harshly;

on what is connected with the goal

or on what is not connected with the goal;

with a mind of friendliness

or full of hatred.

Monks, when speaking to others

you might speak at a right time

or at a wrong time;

monks, when speaking to others

you might speak according to fact

or not according to fact

monks, when speaking to others

you might speak gently

or harshly;

monks, when speaking to others

you might speak about what is connected with the goal

or about what is not connected with the goal;

monks, when speaking to others

you might speak with minds of friendliness

or full of hatred.

Herein, monks, you should train yourselves thus:

'Neither will our minds become perverted

nor will we utter an evil speech,

but kindly and compassionate will we dwell,

with a mind of friendliness,

void of hatred;

and we will dwell having suffused that person

with a mind of friendliness;

and, beginning with him,

we will dwell having suffused the whole world

with a mind of friendliness that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.'

This is how you must train yourselves, monks.

Monks, as a man might come along

bringing lac

or yellow

or dark green[17]

or crimson, and might speak thus:

'I will delineate[18] material shapes

in this space[19],

I will make material shapes appear.'[20]

What do [165] you think about this, monks?

Could that man delineate a material shape

in this space,

could he make material shapes appear?"

"No, Lord.

What is the reason for this?

It is, Lord, that this space is without shape,[21]

it is viewless.

It is not easy to delineate a material shape there,

to make material shapes appear

before that man would be worn out and defeated."

"Even so, monks, are these five ways of speaking

in which others when speaking to you might speak:

At a right time

or at a wrong time;

according to fact

or not according to fact;

gently

or harshly;

on what is connected with the goal

or on what is not connected with the goal;

with a mind of friendliness

or full of hatred.

Monks, when speaking to others

you might speak at a right time

or at a wrong time;

monks, when speaking to others

you might speak according to fact

or not according to fact

monks, when speaking to others

you might speak gently

or harshly;

monks, when speaking to others

you might speak about what is connected with the goal

or about what is not connected with the goal;

monks, when speaking to others

you might speak with minds of friendliness

or full of hatred.

Herein, monks, you should train yourselves thus:

'Neither will our minds become perverted

nor will we utter an evil speech,

but kindly and compassionate will we dwell,

with a mind of friendliness,

void of hatred;

and we will dwell having suffused that person

with a mind of friendliness;

and, beginning with him,

we will dwell having suffused the whole world

with a mind of friendliness that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.'

This is how you must train yourselves, monks.

Monks, as a man might come along

bringing a burning grass-torch[22]

and might speak thus:

'I, with this burning grass-torch

will set fire to the river Ganges,

I will make it scorch up.'

What do you think about this, monks?

Could that man,

with the burning grass-torch

set fire to the river Ganges

and make it scorch up?"

"No, Lord.

What is the reason for this?

It is, Lord, that the river Ganges is deep,

it is immeasurable.

It is not easy to set fire to it

with a burning grass-torch

and make it scorch up

before that man would be worn out and defeated."

"Even so, monks, are these five ways of speaking

in which others when speaking to you might speak:

At a right time

or at a wrong time;

according to fact

or not according to fact;

gently

or harshly;

on what is connected with the goal

or on what is not connected with the goal;

with a mind of friendliness

or full of hatred.

Monks, when speaking to others

you might speak at a right time

or at a wrong time;

monks, when speaking to others

you might speak according to fact

or not according to fact

monks, when speaking to others

you might speak gently

or harshly;

monks, when speaking to others

you might speak about what is connected with the goal

or about what is not connected with the goal;

monks, when speaking to others

you might speak with minds of friendliness

or full of hatred.

Herein, monks, you should train yourselves thus:

'Neither will our minds become perverted

nor will we utter an evil speech,

but kindly and compassionate will we dwell,

with a mind of friendliness,

void of hatred;

and we will dwell having suffused that person

with a mind of friendliness;

and, beginning with him,

we will dwell having suffused the whole world

with a mind of friendliness that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.'

This is how you must train yourselves, monks.

Monks, it is like a catskin bag[23] that is cured,

well cured,

cured all over,

and is supple,

silky,

with no hisses,

no purrs.[24]

Then a man might come along

bringing a piece of wood

or a potsherd

and might speak thus:

'I, with a piece of wood

or a potsherd

will get a hiss,

will get a purr

out of this catskin bag

that is cured,

well cured,

cured all over,

and is supple,

silky,

with no hisses,

no purrs.'

What do you think about this, monka?

Could that man with a piece of wood

or a potsherd

get a hiss,

get a purr

out of that catskin bag

that is cured,

well cured,

cured all over,

and is supple,

silky,

with no hisses,

no purrs?"

[166] "No, Lord.

What is the reason for this?

It is, Lord, that that catskin bag is cured,

well cured,

cured all over,

and is supple,

silky,

with no hisses,

no purrs.

It is not easy,

with a piece of wood

or with a potsherd,

to get a hiss out of it

or to get a purr,

before that man would be worn out and defeated."

"Even so, monks, are these five ways of speaking

in which others when speaking to you might speak:

At a right time

or at a wrong time;

according to fact

or not according to fact;

gently

or harshly;

on what is connected with the goal

or on what is not connected with the goal;

with a mind of friendliness

or full of hatred.

Monks, when speaking to others

you might speak at a right time

or at a wrong time;

monks, when speaking to others

you might speak according to fact

or not according to fact

monks, when speaking to others

you might speak gently

or harshly;

monks, when speaking to others

you might speak about what is connected with the goal

or about what is not connected with the goal;

monks, when speaking to others

you might speak with minds of friendliness

or full of hatred.

Herein, monks, you should train yourselves thus:

'Neither will our minds become perverted

nor will we utter an evil speech,

but kindly and compassionate will we dwell,

with a mind of friendliness,

void of hatred;

and we will dwell having suffused that person

with a mind of friendliness;

and, beginning with him,

we will dwell having suffused the whole world

with a mind of friendliness that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.'

This is how you must train yourselves, monks.

Monks, as low-down thieves

might carve one limb from limb

with a double-handled saw[25],

yet even then whoever[26] sets his mind at enmity,

he, for this reason,

is not a doer of my teaching.

Herein, monks, you should train yourselves thus:

'Neither will our minds become perverted

nor will we utter an evil speech,

but kindly and compassionate will we dwell,

with a mind of friendliness,

void of hatred;

and we will dwell having suffused that person

with a mind of friendliness;

and, beginning with him,

we will dwell having suffused the whole world

with a mind of friendliness that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.'

This is how you must train yourselves, monks.

If you, monks, were to attend repeatedly

to this exhortation on the Parable of the Saw,

would you, monks,

see any way of speech,

subtle or gross,

that you could not endure?"

"No, Lord."

"Wherefore, monks, consider repeatedly this exhortation on the Parable of the Saw;

for a long time it will be for your welfare and happiness."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Parable of the Saw

[1] Mentioned at DA. 123 as a sutta preached on account of someone's lack of patience.

[2] ativelā. MA. ii. 95 names three velās: kālav-, sīmav-, sīla-. Phagguna infringed all these limits; he exhorted nuns until late in the evening, for too long at a time; and in more than five or six sentences (see Vin. iv. 55, 21); and he spoke in fun of serious offences, duṭṭhullāpattipahonaka. Cf. Vin. iv. 31, 127.

[3] adhikaraṇa, see Vin. ii. 88 ff., 99 ff.

[4] ekāsanabhojanaṃ bhuñjami. Cf. Vism. 60. MA. ii. 97 says this is a meal in the morning, one of the seven (v. ll. ten, a hundred) times for eating meals between sunrise and noon.

[5] Cf. M. i. 437, 473, ii. 91, 125, 141; D. i. 204, ii. 72.

[6] M. iii. 97; A. iii. 28; S. iv. 176.

[7] āyogaṃ karotha. Comy. does not explain.

[8] As at M. i. 117.

[9] MA. ii. 98, "a daughter of a family resident in the kingdom of Videha. Or, veda means wisdom, so Vedehikā is a farer by wisdom. It means she is clever."

[10] MA. ii. 99 among other work in cooking the food, making (lit. spreading) the beds, making the lamps burn.

[11] She did not break or chip things in spite of being diligent, MA. ii. 99.

[12] he je, explained at MA. ii. 99 by are, an exclamation of astonishment.

[13] MA. ii. 99, have you some discomfort?

[14] If you have no discomfort, why did you get up late?

[15] As at M. i. 336. [MN 50 Horner pg399]

[16] kilimathassa vighātassa bhāgī assa, he would be a partaker in exhaustion and slaying.

[17] MA. ii. lOO = Vin. iv. 120, the nīla (green) of bronze, the nīla of foliage. See VA. 863.

[18] likhissāmi, smear, scrape.

[19] ākāsa is not air. It is ether or empty space, what is void.

[20] Cf. Thag. 1155 f.

[21] Cf. Dh. 254, 255.

[22] Cf. M. i. 365.

[23] Cf. Thag. 1138, biḷārabhastā.

[24] chinnasassarā chinnababbharā, and below sarasara bharabhara. See JPTS. 1889, p. 209. Cf. surusuru (kāraka) at Vin. iv. 197.

[25] Referred to and quoted at M. i. 186, 189.

[26] MA. ii. 102, either a monk or a nun.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

3. Tatiya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

3. The Third Division

22. Discourse on

the Parable of the Water-Snake

Alagadd'Ūpama Suttaṃ

[167]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anathapiṇḍika's monastery.

Now at that time

a pernicious view had arisen like this

in a monk named Ariṭṭha

who had formerly been a vulture-trainer:[1]

"In so far as I understand Dhamma

taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all."

Several monks heard:

"A pernicious view has arisen

to the monk named Ariṭṭha,

who was formerly a vulture-trainer,

like this:

'In so far as I understand Dhamma

taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all.'"

Then these monks approached the monk Ariṭṭha,

who had formerly been a vulture-trainer;

having approached,

they spoke thus to the monk Ariṭṭha,

who had formerly been a vulture-trainer:

"Is it true, as is said, reverend Ariṭṭha,

that a pernicious view has arisen in you,

like this:

'In so far as I understand Dhamma

taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all?'"

"Undoubtedly, your reverences,

as I understand Dhamma taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all."

Then these monks,

anxious to dissuade the monk Ariṭṭha

who had formerly been a vulture-trainer

from that pernicious view,

questioned him,

cross-questioned him,

and pressed for the reasons,[2] [168]

and said:

"Do not speak thus, reverend Ariṭṭha,

do not misrepresent the Lord;

misrepresentation of the Lord

is not at all seemly,

and the Lord certainly would not speak thus.

For, in many a figure, reverend Ariṭṭha,

are things called stumbling-blocks by the Lord,[3]

and in following these

there is a veritable stumbling-block.

Sense pleasures are said by the Lord

to be of little satisfaction,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a skeleton,[4]

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a lump of meat,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a torch of dry grass,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a pit of glowing embers,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a dream,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to something borrowed,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to the fruits of a tree,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a slaughterhouse,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to an impaling stake,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a snake's head,

of much pain,

of much tribulation,

wherein is more peril."

Yet the monk Ariṭṭha

who had formerly been a vulture-trainer

even while being questioned,

cross-questioned

and pressed for his reasons by these monks,

expressed that pernicious view as before,

obstinately holding and adhering to it:

"Undoubtedly, your reverences,

as I understand Dhamma taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all."

Since these monks were unable to dissuade the monk Ariṭṭha

who had formerly been a vulture-trainer

from that pernicious view,

then these monks approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

While they were sitting down at a respectful distance,

these monks spoke thus to the Lord:

"Lord, a pernicious view like this

arose in the monk called Ariṭṭha

who had formerly been a vulture-trainer:

'In so far as I understand Dhamma

taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all.'

And we heard, Lord,

that a pernicious view like this

had arisen in the monk called Ariṭṭha

who had formerly been a vulture-trainer:

'In so far as I understand Dhamma

taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all.'

Then we, Lord,

approached the monk Ariṭṭha

who had formerly been a vulture-trainer;

having approached,

we spoke thus to the monk Ariṭṭha

who had formerly been a vulture-trainer:

'Is it true, as is said, reverend Ariṭṭha,

that a pernicious view has arisen in you like this:

"In so far as I under- [169] stand Dhamma

taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all'?"

'When this had been said, Lord,

the monk Ariṭṭha,

who had formerly been a vulture-trainer,

spoke thus to us:

"Undoubtedly, your reverences,

as I understand Dhamma taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all."

Then we, Lord,

anxious to dissuade the monk Ariṭṭha,

who had formerly been a vulture-trainer,

from that pernicious view,

questioned him,

cross-questioned him,

pressed him for reasons,

and said:

'Do not speak thus, reverend Ariṭṭha,

do not misrepresent the Lord;

misrepresentation of the Lord

is not at all seemly,

and the Lord certainly would not speak thus.

For in many a figure, reverend Ariṭṭha,

are things called stumbling-blocks by the Lord,

and in following these

there is a veritable stumbling-block.

Sense pleasures are said by the Lord

to be of little satisfaction,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a skeleton,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a lump of meat,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a torch of dry grass,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a pit of glowing embers,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a dream,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to something borrowed,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to the fruits of a tree,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a slaughterhouse,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to an impaling stake,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a snake's head,

of much pain,

of much tribulation,

wherein is more peril."

Yet, Lord, the monk Ariṭṭha

who had formerly been a vulture-trainer,

even while being questioned,

cross-questioned

and pressed for his reasons by us,

expressed that pernicious view as before,

obstinately holding and adhering to it:

"Undoubtedly, your reverences,

as I understand Dhamma taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all."

Since we, Lord,

were unable to dissuade the monk Ariṭṭha

who had formerly been a vulture-trainer

from that pernicious view,

we are therefore telling this matter to the Lord."

Then the Lord addressed a certain monk, saying:

"Come you, monk,

summon the monk Ariṭṭha

who had formerly been a vulture-trainer

in my name, saying:

"'The Lord is summoning you, Ariṭṭha.'"

"Very well, Lord,"

and this monk, having answered the Lord in assent,

approached the monk Ariṭṭha

who had formerly been a vulture-trainer,

and having approached,

spoke thus to the monk Ariṭṭha

who had formerly been a vulture-trainer:

"The Lord is summoning you, reverend Ariṭṭha."

"Very well, your reverence,"

and the monk Ariṭṭha

who had formerly been a vulture-trainer,

having answered this monk in assent,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As the monk Ariṭṭha

who had formerly been a vulture-trainer

was sitting down at a respectful distance,

the Lord spoke thus to him:

"Is it true, as is said,

that in you, Ariṭṭha,

a pernicious view [170] arose like this;

"In so far as I understand Dhamma

taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all'?"

"Undoubtedly, Lord,

as I understand Dhamma taught by the Lord,

it is that in following those things

called stumbling-blocks by the Lord,

there is no stumbling-block at all."

"To whom then do you, foolish man,

understand that Dhamma was taught thus by me?

Have not things that are stumbling-blocks

been spoken of by me in many a figure,

and in following these

is there not a veritable stumbling-block?

Sense-pleasures are said by me

to be of little satisfaction,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a skeleton,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a lump of meat,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a torch of dry grass,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a pit of glowing embers,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a dream,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to something borrowed,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to the fruits of a tree,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a slaughterhouse,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to an impaling stake,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a snake's head,

of much pain,

of much tribulation,

wherein is more peril."

And yet you, foolish man,

not only misrepresent me

because of your own wrong grasp,

but also injure yourself

and give rise to much demerit

which will be for a long time, foolish man,

for your woe and sorrow."[5]

Then the Lord addressed the monks, saying:

"What do you think about this, monks?

Has the monk Ariṭṭha

who was formerly a vulture-trainer

even a glimmering[6] of this Dhamma and discipline?"

"How could this be, Lord?

It is not so, Lord."

When this had been said,

the monk Ariṭṭha

who had formerly been a vulture-trainer

sat down silent,

ashamed,

his shoulders drooped,

his head lowered,

brooding,

speechless.

Then the Lord,

understanding why the monk Ariṭṭha

who had formerly been a vulture-trainer

was silent,

ashamed,

his shoulders drooped,

his head lowered,

brooding,

speechless,

spoke thus to the monk Ariṭṭha

who had formerly been a vulture-trainer:

"You, foolish man,

will be known through this pernicious view of your own,

for I will now interrogate the monks."

Then the Lord addressed the monks, saying:

"Do you too, monks,

understand that Dhamma was taught by me thus,

so that the monk Ariṭṭha

who had formerly been a vulture-trainer

not only misrepresents me

because of his own wrong grasp,

but is also injuring himself

and giving rise to much demerit?"

[171] "No, Lord.

For, Lord, in many a figure

are things that are stumbling-blocks

spoken of to us by the Lord,

and in following these

there is a veritable stumbling-block.

Sense pleasures are said by the Lord

to be of little satisfaction,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a skeleton,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a lump of meat,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a torch of dry grass,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a pit of glowing embers,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a dream,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to something borrowed,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to the fruits of a tree,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a slaughterhouse,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to an impaling stake,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by the Lord

to a snake's head,

of much pain,

of much tribulation,

wherein is more peril."

"It is good, monks,

it is good that you, monks,

have thus understood Dhamma taught by me.

For in many a figure

have things that are stumbling-blocks

been spoken of by me to you, monks,

and in following these

there is a veritable stumbling-block.

Sense-pleasures are said by me

to be of little satisfaction,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a skeleton,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a lump of meat,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a torch of dry grass,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a pit of glowing embers,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a dream,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to something borrowed,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to the fruits of a tree,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a slaughterhouse,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to an impaling stake,

of much pain,

of much tribulation,

wherein is more peril.

Sense pleasures are likened by me

to a snake's head,

of much pain,

of much tribulation,

wherein is more peril."

But when this monk Ariṭṭha

who had formerly been a vulture-trainer

not only misrepresents me,

but also injures himself

and gives rise to much demerit,

this will be for a long time

for the woe and sorrow of this foolish man.

Indeed, monks, this situation does not occur

when one could follow sense-pleasures

apart from sense-pleasures themselves,

apart from perceptions of sense-pleasures,

apart from thoughts of sense-pleasures.

Herein, monks, some foolish men

master Dhamma:

the Discourses in prose,

in prose and verse,[7]

the Expositions,[8]

the Verses,[9]

the Uphfting Verses,

the 'As it was Saids,'

the Birth Stories,

the Wonders,

the Miscellanies.[10]

These, having mastered that Dhamma,

do not test the meaning of these things by intuitive wisdom;

and these things whose meaning is untested by intuitive wisdom

do not become clear;

they master this Dhamma

simply for the advantage of reproaching others

and for the advantage of gossiping,[11]

and they do not arrive at that goal

for the sake of which they mastered Dhamma.

These things,

badly grasped by them

conduce for a long time

to their woe and sorrow.

What is the reason for this?

[172] Monks, it is because of a wrong grasp of things.

Monks, it is like[12] a man walking about

aiming after a water-snake,[13]

searching for a water-snake,

looking about for a water-snake.

He might see a large water-snake,

and he might take hold of it

by a coil

or by its tail;

the water-snake,

having rounded on him,

might bite him on his hand

or arm

or on another part of his body;

from this cause

he might come to dying

or to pain like unto dying.

What is the reason for this?

Monks, it is because of his wrong grasp of the water-snake.

Even so, monks,

do some foolish men here master Dhamma:

the Discourses in prose,

in prose and verse,

the Expositions,

the Verses,

the Uphfting Verses,

the 'As it was Saids,'

the Birth Stories,

the Wonders,

the Miscellanies.

These, having mastered that Dhamma,

do not test the meaning of these things by intuitive wisdom;

and these things whose meaning is untested by intuitive wisdom

do not become clear;

they master this Dhamma simply for the advantage of reproaching others

and for the advantage of gossiping,

and they do not arrive at that goal

for the sake of which they mastered Dhamma.

These things,

badly grasped by them

conduce for a long time

to their woe and sorrow.

What is the reason for this?

Monks, it is because of a wrong grasp of things.

In this case, monks,

some young men of family master dhamma;

the discourses in prose,

in prose and verse,

the Expositions,

the Verses,

the Uplifting Verses,

the 'As it was Saids,'

the Birth Stories,

the Wonders,

the Miscellanies.

These, having mastered that Dhamma,

test the meaning of these things by intuitive wisdom;

and these things whose meaning is tested by intuitive wisdom

become clear to them.

They master Dhamma

neither for the advantage of reproaching others

nor for the advantage of gossiping,

and they arrive at the goal

for the sake of which they mastered Dhamma.

These things,

being well grasped by them,

conduce for a long time

to their welfare and happiness.

What is the reason for this?

It is, monks, because of a right grasp of things.

Monks, it is like a man walking about

aiming after a water-snake,

searching for a water-snake,

looking about for a water-snake.

He might see a large water-snake,

and he might hold it back skilfully[14]

with a forked[15] stick;

having held it back skilfully

with a forked stick,

he might grasp it properly

by the neck.

However that water-snake, monks,

might wind its coils round that man's hand

or arm

or round another part of his body,

he would not come to dying

or to pain like unto dying.

What is the reason for this?

Monks, it is because of his right grasp of the water-snake.

In this case, monks,

some young men of family master dhamma;

the discourses in prose,

in prose and verse,

the Expositions,

the Verses,

the Uplifting Verses,

the 'As it was Saids,'

the Birth Stories,

the Wonders,

the Miscellanies.

These, having mastered that Dhamma,

test the meaning of these things by intuitive wisdom;

and these things whose meaning is tested by intuitive wisdom

become clear to them.

They master Dhamma

neither for the advantage of reproaching others

nor for the advantage of gossiping,

and they arrive at the goal

for the sake of which they mastered Dhamma.

These things,

being well grasped by them,

conduce for a long time

to their welfare and happiness.

What is the reason for this?

It is, monks, because of a right grasp of things.

Wherefore, monks,

understand the meaning of what I have said,

then learn it.

But in case you do not understand

the meaning of what I have said,

I should be questioned about it by you,

or else those who are experienced monks.

[173] Monks, I will teach you Dhamma -

the Parable of the Raft -

for crossing over,

not for retaining.[16]

Listen to it,

pay careful attention,

and I will speak."

"Yes, Lord,"

these monks answered the Lord in assent.

"Monks, as a man going along a highway

might see a great stretch of water,

the hither bank dangerous[17] and frightening,[17]

the further bank secure,

not frightening,

but if there were not a boat for crossing by

or a bridge across

for going from the not-beyond to the beyond,

this might occur to him:

'This is a great stretch of water,

the hither bank dangerous and frightening,

the further bank secure and not frightening,

but there is not a boat for crossing by

or a bridge across

for going from the not-beyond to the beyond.

Suppose that I,

having collected grass,

sticks,

branches

and foliage,

and having tied a raft,

depending on that raft,

and striving with hands and feet,[18]

should cross over safely

to the beyond?'

Then, monks, that man,

having collected grass,

sticks,

branches

and foliage,

having tied a raft,

depending on that raft

and striving with his hands and feet,

might cross over safely

to the beyond.

To him, crossed over,

gone beyond,

this might occur:

'Now, this raft has been very useful to me.

I, depending on this raft,

and striving with my hands and feet,

crossed over safely

to the beyond.

Suppose now that I,

having put this raft on my head,

or having lifted it on to my shoulder,

should proceed as I desire?'

What do you think about this, monks?

If that man does this,

is he doing

what should be done with that raft?"

"No, Lord."

"What should that man do, monks,

in order to do

what should be done with that raft?

In this case, monks,

it might occur to that man

who has crossed over,

gone beyond:

'Now, this raft has been very useful to me.

Depending on this raft

and striving with my hands and feet,

I have crossed over safely

to the beyond.

Suppose now that I,

having beached this raft on dry ground

or having submerged it under the water,

should proceed as I desire?

In doing this, monks,

that man would be doing

what should be done with that raft.

Even so, monks,

is the Parable of the Raft

Dhamma taught by me

for crossing over,

not for retaining.

You, monks, [174]

by understanding the Parable of the Raft,

should get rid even of (right) mental objects,[19]

all the more

of wrong ones.[20]

Monks, there are these six views

with causal relations.[21]

What are the six?

In this connection, monks,

an uninstructed average person,[22]

taking no count of the pure ones,

unskilled in the Dhamma of the pure ones,

untrained in the Dhamma of the pure ones,

taking no count of the true men,

unskilled in the Dhamma of the true men,

untrained in the Dhamma of the true men,

regards material shape as:

'This is mine,

this am I,

this is my self.'[23]

he regards feeling as:

'This is mine,

this am I,

this is my self.'

he regards perception as:

'This is mine,

this am I,

this is my self.'

he regards the habitual tendencies as:

'These are mine,

this am I,

this is my self.'

he regards consciousness as:

'This is mine,

this am I,

this is my self.'

And also he regards whatever is seen,

heard,

sensed,[24]

cognised,

reached,

looked for,

pondered by the mind as:

'This is mine,

this am I,

this is my self.'

Also whatever view with causal relation says:

So loko so attā. This world this self. Meaning 'this which I call the world which I really understand to be myself'; or 'this world which is the self.'

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

3. Tatiya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

3. The Third Division

23. Discourse on the Anthill

Vammīka Suttaṃ

[183]

Thus have I heard:

At one time the Lord was staying near Sāvatthi

in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time the vellerable Kassapa the Boy[1]

was staying in the Blind Men's Grove.

Then, when the night was far spent[2]

a certain deva[3] with a glorious skin,[4]

having illuminated the whole of the Blind Men's Grove,

approached the venerable Kassapa the Boy;

and having approached

stood at one side.

While standing at one side

this deva spoke thus

to the venerable Kassapa the Boy:

"Monk, monk,[5]

this ant-hill smokes by night,

blazes up by day.

A brahman speaks thus:

'Bringing a tool, clever one,

dig it up.'

The clever one,

digging when he had brought a tool

saw a bolt and said:

'A bolt, revered one.'

The brahman spoke thus:

'Take out the bolt,

dig on, clever one,

bringing a tool'

The clever one,

digging on when he had brought a tool,

saw a frog,[6]

and said:

'A frog, revered one.'

The brahman spoke thus:

'Take out the frog,

dig on, clever one,

bringing a tool.'

The clever one,

digging on when he had brought a tool,

saw a forked path,

and said:

'A forked path, revered one.'

The brahman spoke thus:

'Take out the forked path,

dig on, clever one,

bringing a tool.'

The clever one,

digging on when he had brought [184] a tool,

saw a strainer,[7]

and said:

'A strainer, revered one.'

The brahman spoke thus:

'Take out the strainer,

dig on, clever one,

bringing a tool.'

The clever one,

digging on when he had brought a tool,

saw a tortoise,

and said:

'A tortoise, revered one.'

The brahman spoke thus:

'Take out the tortoise,

dig on, clever one,

bringing a tool.'

The clever one,

digging on when he had brought a tool,

saw a slaughter-house,[8]

and said:

'A slaughter-house, revered one.'

The brahman spoke thus:

'Take out the slaughter-house,

dig on, clever one,

bringing a tool.'

The clever one,

digging on when he had brought a tool,

saw a piece of flesh,

and said:

'A piece of flesh, revered one.'

The brahman spoke thus:

'Take out the piece of flesh,

dig on, clever one,

bringing a tool.'

The clever one,

digging on when he had brought a tool,

saw a cobra,[9]

and said:

'A cobra, revered one.'

The brahman spoke thus:

'Let the cobra be,

do not touch the cobra,

do reverence to the cobra.'

If you, monk,

having approached the Lord,

were to ask him about these questions,

then you could remember

as the Lord explains to you.

I, monk,

do not see anyone in the world

with its devas,

with its Māras,

with its Brahmās,

in creation,

with its recluses and brahmans,

its devas and men,

who could turn his mind

to expounding these questions

except a Tathāgata

or a Tathāgata's disciple

or one who has heard (the teaching) from them."

Thus spoke that deva;

and vanished then and there,

having said this.

Then the venerable Kassapa the Boy

approached the Lord

towards the end of that night;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Kassapa the Boy

spoke thus to the Lord:

"During this night, Lord,

when the night was far spent,

a certain deva

with a glorious skin,

having illumined the whole of the Blind Men's Grove,

approached me;

and having approached,

stood at one side.

While standing to one side, Lord,

that deva spoke thus to me:

'Monk, monk, this ant-hill smokes by night,

blazes up by day.

A brahman speaks thus:

"Bringing a tool, clever one,

dig it [185] up."

The clever one,

digging when he had brought a tool

saw a bolt and said:

"A bolt, revered one."

The brahman spoke thus:

"Take out the bolt,

dig on, clever one,

bringing a tool"

The clever one,

digging on when he had brought a tool,

saw a frog, and said:

"A frog, revered one."

The brahman spoke thus:

"Take out the frog,

dig on, clever one,

bringing a tool."

The clever one,

digging on when he had brought a tool,

saw a forked path,

and said:

"A forked path, revered one."

The brahman spoke thus:

"Take out the forked path,

dig on, clever one,

bringing a tool."

The clever one,

digging on when he had brought a tool,

saw a strainer,

and said:

"A strainer, revered one."

The brahman spoke thus:

"Take out the strainer,

dig on, clever one,

bringing a tool."

The clever one,

digging on when he had brought a tool,

saw a tortoise,

and said:

"A tortoise, revered one."

The brahman spoke thus:

"Take out the tortoise,

dig on, clever one,

bringing a tool."

The clever one,

digging on when he had brought a tool,

saw a slaughter-house,

and said:

"A slaughter-house, revered one."

The brahman spoke thus:

"Take out the slaughter-house,

dig on, clever one,

bringing a tool."

The clever one,

digging on when he had brought a tool,

saw a piece of flesh,

and said:

"A piece of flesh, revered one."

The brahman spoke thus:

"Take out the piece of flesh,

dig on, clever one,

bringing a tool."

The clever one,

digging on when he had brought a tool,

saw a cobra,

and said:

"A cobra, revered one."

The brahman spoke thus:

"Let the cobra be,

do not touch the cobra,

do reverence to the cobra."

If you, monk,

having approached the Lord,

were to ask him about these questions,

then you could remember

as the Lord explains to you.

I, monk, do not see anyone in the world

with its devas,

with its Māras,

with its Brahmās,

in creation,

with its recluses and brahmans,

its devas and men,

who could turn his mind

to expounding these questions

except a Tathāgata

or a Tathāgata's disciple

or one who has heard (the teaching) from them.'

This is what the deva said, Lord,

and vanished then and there,

having said this.

Now what, Lord is the anthill,

what is smoking by night,

what is blazing up by day,

who is the brahman,

who the clever one,

what is the tool,

what the digging up,

what the bolt,

what the frog,

what the forked path,

what the strainer,

what the tortoise,

what the slaughterhouse,

what the piece of flesh,

what the cobra?"

"The anthill, monk,

this is a synonym for the body

made of the four great elements,

originated from mother and father,

nourished on gruel and sour milk,

of a nature to be constantly

rubbed away,

pounded away,

broken up

and scattered.[10]

Whatever, monk, one thinks upon

and ponders upon

during the night

concerning the day's affairs,

this is smoking by night.

Whatever affairs, monk,

one sets going by day,

whether by body,

speech

or thought,

having pondered

and reflected upon them

during the night,

this is blazing up by day.

'Brahman',[11] monk,

this is a synonym for the Tathāgata,

perfected one,

fully self-awakened one.

'Clever one', monk,

this is a synonym for a monk who is a learner.[12]

'The tool', monk,

this is a synonym for the Ariyan intuitive wisdom.

'Digging', monk,

this is a synonym for the output of energy.[13]

'The bolt', monk,

this is a synonym for ignorance.

Take out the bolt,

get rid of ignorance,

dig, clever one,

bringing a tool.

This is the meaning of that.

'The frog', monk,

this is a synonym for the turbulence of wrath.

Take out the frog,

get rid of the turbulence of wrath,

dig, clever one,

bringing a tool.

This is the meaning of that.

'The forked path', monk,

this is a synonym for perplexity.

Take out the forked path,

get rid of perplexity,

dig, clever one,

bringing a tool.

This is the meaning of that.

'The strainer', monk,

this is a synonym for the five hindrances:

for the hindrance of desire for sense-pleasures,

for the hindrance of malevolence,

for the hindrance of sloth and torpor,

for the hindrance of restlessness and worry,

for the hindrance of perplexity.

Take out the strainer,

get rid of the five hindrances,

dig, clever one,

bringing a tool.

This is the meaning of that.

[186] 'The tortoise', monk,

this is a synonym for the five grasping groups,[14] that is to say:

for the group of grasping after material shape,

for the group of grasping after feeling,

for the group of grasping after perception,

for the group of grasping after the habitual tendencies,

for the group of grasping after consciousness.

Take out the tortoise,

get rid of the five grasping groups,

dig, clever one,

bringing a tool.

This is the meaning of that.

'The slaughter-house', monk,

this is a synonym for the five strands of sense-pleasures:

for material shapes cognisable by the eye,

agreeable, pleasant, liked, enticing,

connected with sensual pleasures, alluring;

for sounds cognisable by the ear

agreeable, pleasant, liked, enticing,

connected with sensual pleasures, alluring;

for smells cognisable by the nose

agreeable, pleasant, liked, enticing,

connected with sensual pleasures, alluring;

for savours cognisable by the tongue

agreeable, pleasant, liked, enticing,

connected with sensual pleasures, alluring;

for touches cognisable by the body,

agreeable, pleasant, liked, enticing,

connected with sensual pleasures, [145] alluring.

Take out the slaughter-house,

get rid of the five strands of sense-pleasures,

dig, clever one,

bringing a tool.

This is the meaning of that.

'The piece of flesh', monk,

this is a synonym for the passion of delight.

Take out the piece of flesh,

get rid of the passion of delight,

dig, clever one,

bringing a tool.

This is the meaning of that.

'The cobra', monk,

this is a synonym for a monk

whose cankers are destroyed.[15]

Let the cobra be,

do not touch the cobra,

do reverence to the cobra.

This is the meaning of that."

Thus spoke the Lord.

Delighted the venerable Kassapa the Boy

rejoiced in what the Lord had said.

The Discourse on the Ant-hill

[1] This is Kumāra-Kassapa, so called even when he was grown up, MA. ii. 120. He lived in Blind Men's Grove fulfilling the course for learners, MA. ii. 124. He took this sutta as the subject of his meditations and so developed insight and won arahantship, MA. ii. 134. He was therefore not an arahant at the time when it was delivered.

[2] This is the meaning attributed to abhikkantāya by MA. ii. 124 — the meaning of "waning" as against its other meaning of "lovely," "beautiful" and "wonderful" (in the sense of assenting).

[3] MA. ii. 124: "devatā" is the common (general or joint) appellation of devas, and daughters of devas. Here it means a deva." Cf. SA. ii. 14, which says here it means devaputta.

[4] abhikkantavaṇṇā. MA. ii. 125 says abhikkanta is here in its sense of "beautiful," abhirūpa; and among seven meanings attributed to vaṇṇa, the first, that of "skin," chavi, is meant.

[5] The deva and Kassapa had been two of five friends in the time of the Buddha Kassapa. Therefore the deva did not greet him, MA. ii. 126.

[6] uddhumāyikā = maṇḍūka, MA. ii. 128.

[7] caṇgavāra, explained at MA. ii. 128 as khāraparissāvanna, strainer for potash? Cf. cangavāraka at Miln. 365, translated as "dyers' straining cloth"; and Jā. v. 186, translated as "sieve." Jā. Comy. says "as water placed in a dyers' khāracaṇgavāra quickly runs out." Neumann's translation. Majjh., I 239, gives Geflecht, basket-work. Chalmers has "strainer."

[8] MA. ii. 128 say a large knife for cutting up meat as well as a block.

[9] nāga.

[10] This description of the body occurs also at M. i. 500, ii. 17; S. iv. 83; D. i. 76.

[11] Cf. definition of brahman at A. iv. 144, quoted at MA. ii. 130.

[12] Cf. definition of sikkhati ... sikkhati ... sekho at A. i. 231, quoted at MA. ii. 131.

[13] MA. ii. 131, of bodily and mental energy.

[14] MA. ii. 133 says that these are comparable to the four legs and the head of a tortoise.

[15] See end of Sta. 5, where the two chief disciples are referred to as mahānāga.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

3. Tatiya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

3. The Third Division

24. Discourse on the Relays of Chariots

Ratha-Vinīta Suttaṃ

[187]

Thus have I heard:

At one time the Lord was staying near Rāagaha

in the Bamboo Grove at the squirrels' feeding place.

Then a number of monks,

living in their native district,[2]

having kept the rains locally,[2]

approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

The Lord spoke thus to these monks

as they were sitting down

at a respectful distance:

"Who, monks,

among the monks living in their native district,

is esteemed by his local fellow Brahma-farers

in this way:

both as one desiring little for himself

and as being one who talks to the monks on desiring little;

both as one who is content for himself

and as one who talks to the monks on contentment;

both as one who is aloof himself

and as one who talks to the monks on aloofness;

both as one who is not sociable[3] himself

and as one who talks to the monks about not being sociable;

both as one of stirred up energy himself

and as one who talks to the monks on stirring up energy;

both as one who is himself endowed with moral habit

and as one who talks to the monks on the attainment of moral habit;

both as one who is himself endowed with concentration

and as one who talks to the monks on the attainment of concentration;

both as one who is himself endowed with intuitive wisdom[4]

and as one who talks to monks on the attainment of intuitive wisdom;

both as one who is himself endowed with freedom

and as one who talks to monks on the attainment of freedom;

both as one who is himself endowed with the knowledge and vision of freedom

and as one who talks to [188] the monks on the attainment of the knowledge and vision of freedom;[5]

an exhorter,[6]

instructor,

one who can gladden,

arouse,

incite,

delight

his fellow Brahma-farers?"

"Lord, the venerable Puṇṇa, Mantāṇī's son,[7]

is among the monks living in their native district,

is esteemed by his local fellow Brahma-farers in this way:

both as one desiring little for himself

and as being one who talks to the monks on desiring little;

both as one who is content for himself

and as one who talks to the monks on contentment;

both as one who is aloof himself

and as one who talks to the monks on aloofness;

both as one who is not sociable himself

and as one who talks to the monks about not being sociable;

both as one of stirred up energy himself

and as one who talks to the monks on stirring up energy;

both as one who is himself endowed with moral habit

and as one who talks to the monks on the attainment of moral habit;

both as one who is himself endowed with concentration

and as one who talks to the monks on the attainment of concentration;

both as one who is himself endowed with intuitive wisdom

and as one who talks to monks on the attainment of intuitive wisdom;

both as one who is himself endowed with freedom

and as one who talks to monks on the attainment of freedom;

both as one who is himself endowed with the knowledge and vision of freedom

and as one who talks to the monks on the attainment of the knowledge and vision of freedom;

an exhorter,

instructor,

one who can gladden,

arouse,

incite,

delight his fellow Brahma-farers."

Now at that time the venerable Sāriputta

was sitting close to the Lord.

Then it occurred to the venerable Sāriputta:

"It is profitable for the venerable Puṇṇa, Mantāṇī's son,

it is well gotten for the venerable Puṇṇa, Mantāṇī's son,

that his well informed fellow Brahma-farers

praise him point by point

when they are face-to-face with the Teacher,

and that the Teacher approves of him.

Perhaps I might meet the venerable Puṇṇa, Mantāṇī's,

somewhere sometime.

Perhaps there might be some conversation (with him)."

Then the Lord,

having stayed near Rājagaha

for as long as he found suitable,

set out on tour for Sāvatthī;

in due courses,

walking on tour,

he arrived at Sāvatthī.

The Lord stayed here near Sāvatthī

in the Jeta Grove

in Anāthapiṇḍika's monastery.

Then the venerable Puṇṇa, Mantāṇī's son, heard:

"They say the Lord has reached Sāvatthī

and is staying near Sāvatthī

in the Jeta Grove

in Anāthapiṇḍika's monastery."

Then the venerable Puṇṇa, Mantāṇī's son,

having packed away his bedding[8]

taking his bowl and robe,

set out on tour for Sāvatthī;

in due course,

walking on tour,

he approached Sāvatthī,

the Jeta Grove,

Anāthapiṇḍika's monastery,

and the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

The Lord gladdened,

roused,

incited,

delighted

the venerable Puṇṇa, Mantāṇī's son,

with talk on Dhamma

as he was sitting down at a respectful distance.

Then the venerable Puṇṇa, Mantāṇī's son,

gladdened,

roused,

incited,

delighted by the Lord's talk on Dhamma,

having rejoiced and being satisfied,

rising from his seat,

having greeted the Lord,

and keeping [189] his right side towards him,

set out for the day-sojourn

in the Blind Men's Grove.[9]

Then a certain monk

approached the venerable Sāriputta;

having approached,

he spoke thus to the venerable Sāriputta:

"Inasmuch as you, reverend Sāriputta,

are continually extolling the monk

called Puṇṇa, Mantāṇī's son, he

gladdened,

roused,

incited,

delighted by the Lord's talk on Dhamma,

having rejoiced in what the Lord had said,

and being satisfied,

rising from his seat,

having greeted the Lord

and keeping his right side towards him,

is setting out for the Blind Men's Grove

for the day-sojourn."

Then the venerable Sāriputta,

hurriedly taking his piece of cloth to sit upon,[10]

followed close after

the venerable Puṇṇa, Mantāṇī's son,

keeping him in sight.

Then the venerable Puṇṇa, Mantāṇī's son,

having plunged into the Blind men's grove,

sat down at the root of a tree

for the day-sojourn.

Then the venerable Sāriputta,

having also plunged into the Blind Men's Grove,

sat down at the root of a tree

for the day-sojourn.

Then the venerable Sāriputta,

having emerged from solitary meditation towards evening,

approached the venerable Puṇṇa, Mantāṇī's son;

having approached,

he exchanged greeting

with the venerable Puṇṇa, Mantāṇī's son;

having exchanged greetings of friendliness and courtesy,

he sat down at one side.

As he was sitting down at one side,

the venerable Sāriputta spoke thus

to the venerable Puṇṇa, Mantāṇī's son:

"Your reverence, is the Brahma-faring

lived under our Lord?"

"Yes, your reverence."

"Your reverence,

is the Brahma-faring

lived under the Lord

for purity of moral habit?"[11]

"Not for this, your reverence."

"Then, your reverence,

is not the Brahman-faring

lived under the Lord

for purity of mind?"

"Not for this, your reverence."

"Then, your reverence,

is the Brahma-faring

lived under the Lord

for purity of view?"[12]

"Not for this, your reverence."

[190] "Then, your reverence,

is not the Brahma-faring

lived under the Lord

for purity through crossing over doubt?"[13]

"Not for this, your reverence."

"Then, your reverence,

is the Brahma-faring

lived under the Lord

for purity of knowledge and insight

into the Way

and what is not the Way?"

"Not for this, your reverence."

"Then, your reverence,

is not the Brahma-faring

lived under the Lord

for purity of knowledge and insight

into the course?"[14]

"Not for this, your reverence."

"Then, your reverence,

is not the Brahma-faring

lived under the Lord

for purity arising from knowledge and insight?"[15]

"Not for this, your reverence."

■

"But when you, your reverence,

are being asked:

'Your reverence,

is the Brahma-faring

lived under the Lord

for purity of moral habit?'

You say:

'Not for this, your reverence.'

And when you, your reverence,

are being asked:

'Then, your reverence,

is not the Brahman-faring

lived under the Lord

for purity of mind?'

You say:

'Not for this, your reverence.'

And when you, your reverence,

are being asked:

'Then, your reverence,

is the Brahma-faring

lived under the Lord

for purity of view?'

You say:

'Not for this, your reverence.'

And when you, your reverence,

are being asked:

'Then, your reverence,

is not the Brahma-faring

lived under the Lord

for purity through crossing over doubt?'

You say:

'Not for this, your reverence.'

And when you, your reverence,

are being asked:

'Then, your reverence,

is the Brahma-faring

lived under the Lord

for purity of knowledge

and insight into the Way

and what is not the Way?'

You say:

'Not for this, your reverence.'

And when you, your reverence,

are being asked:

'Then, your reverence,

is not the Brahma-faring

lived under the Lord

for purity of knowledge

and insight into the course?'

You say:

'Not for this, your reverence.'

And when you, your reverence,

are being asked:

'Then, your reverence,

is not the Brahma-faring

lived under the Lord

for purity arising from knowledge and insight?'

You say:

'Not for this, your reverence.'

What is the reason, then, your reverence,

that the Brahma-faring

is lived under the Lord?"

■

"The Brahma-faring under the Lord, your reverence,

is lived for utter Nibbāna

without attachment."[16]

"Your reverence,

is purity of moral habit

utter Nibbāna without attachment?"

"It is not this, your reverence."

"Your reverence,

is not purity of mind

utter Nibbāna without attachment?"

"It is not this, your reverence."

[191] "Then your reverence,

is purity of view

utter Nibbāna without attachment?"

"It is not this, your reverence."

"Then your reverence,

is not purity through crossing over doubt

utter Nibbāna without attachment?"

"It is not this, your reverence."

"Then your reverence,

is purity of knowledge

and insight into the Way

and what is not the Way

utter Nibbāna without attachment?"

"It is not this, your reverence."

"Then your reverence,

is not purity of knowledge

and insight into the course

utter Nibbāna without attachment?"

"It is not this, your reverence."

"Then your reverence,

is purity arising from knowledge and insight

utter Nibbāna without attachment?"

"It is not this, your reverence."

"But, your reverence,

what is utter Nibbāna without attachment

except these states?

"It is not this, your reverence."

"But when you, your reverence,

are being asked:

'Your reverence,

is purity of moral habit

utter Nibbāna without attachment?'

You say:

'It is not this, your reverence.'

And when you, your reverence,

are being asked:

'Your reverence,

is not purity of mind

utter Nibbāna without attachment?'

You say:

'It is not this, your reverence.'

And when you, your reverence,

are being asked:

'Then your reverence,

is purity of view

utter Nibbāna without attachment?'

You say:

'It is not this, your reverence.'

And when you, your reverence,

are being asked:

'Then your reverence,

is not purity through crossing over doubt

utter Nibbāna without attachment?'

You say:

'It is not this, your reverence.'

And when you, your reverence, are being asked:

'Then your reverence,

is purity of knowledge

and insight into the Way

and what is not the Way

utter Nibbāna without attachment?'

You say:

'It is not this, your reverence.'

And when you, your reverence,

are being asked:

'Then your reverence,

is not purity of knowledge

and insight into the course

utter Nibbāna without attachment?'

You say:

'It is not this, your reverence.'

And when you, your reverence,

are being asked:

'Then your reverence,

is purity arising from knowledge and insight

utter Nibbāna without attachment?'

You say:

'It is not this, your reverence.'

And when you, your reverence,

are being asked:

'But, your reverence,

what is utter Nibbāna without attachment

except these states?'

You say:

'It is not this, your reverence.'

But, your reverence,

the meaning of what has been said

should have been shown

as it was spoken."

"If, your reverence,

the Lord had laid down

that purity of moral habit

was utter Nibbāna without attachment,

he would have laid down

that utter Nibbāna without attachment

is the same as that with attachment.

If, your reverence,

the Lord had laid down

that purity of mind

was utter Nibbāna without attachment,

he would have laid down

that utter Nibbāna without attachment

is the same as that with attachment.

If, your reverence,

the Lord had laid down

that purity of view

was utter Nibbāna without attachment,

he would have laid down

that utter Nibbāna without attachment

is the same as that with attachment.

If, your reverence,

the Lord had laid down

that purity through crossing over doubt

was utter Nibbāna without attachment,

he would have laid down

that utter Nibbāna without attachment

is the same as that with attachment.

If, your reverence,

the Lord had laid down

that purity of knowledge

and insight into the Way

and what is not the Way

was utter Nibbāna without attachment,

he would have laid down

that utter Nibbāna without attachment

is the same as that with attachment.

If, your reverence,

the Lord had laid down

that purity of knowledge

and insight into the course

was utter Nibbāna without attachment,

he would have laid down

that utter Nibbāna without attachment

is the same as that with attachment.

If, your reverence,

the Lord had laid down

that purity arising from knowledge and insight

was utter Nibbāna without attachment,

he would have laid down

that utter Nibbāna without attachment

is the same as [192] that with attachment.

And, your reverence,

if there were utter Nibbāna without attachment

apart from these states,

the average person

would be (attained to) utter Nibbāna,

for the average person, your reverence,

is apart from these states.

Well then, your reverence,

I will make you a parable,

for by a parable well-informed men here

understand the meaning of what is said.

Your reverence,

it is as though while King Pasenadi of Kosala

was staying in Sāvatthī,

something to be done urgently

should arise in Sāketa,

and seven relays of chariots

would be arranged for him

between Sāvatthī and Sāketa.

Then, your reverence,

King Pasenadi of Kosala,

having left Sāvatthī by the palace-gate,

might mount the first chariot in the relay,

and by means of the first chariot in the relay

he would reach the second chariot in the relay.

He would dismiss

the first chariot in the relay

and would mount

the second chariot in the relay

and by means of that

he would reach the third chariot in the relay.

He would dismiss

the second chariot in the relay

and would mount

the third chariot in the relay

and by means of that

he would reach the fourth chariot in the relay.

He would dismiss

the third chariot in the relay

and would mount

the fourth chariot in the relay

and by means of that

he would reach the fifth chariot in the relay.

He would dismiss

the fourth chariot in the relay

and would mount

the fifth chariot in the relay

and by means of that

he would reach the sixth chariot in the relay.

He would dismiss

the sixth chariot in the relay

and would mount

the seventh chariot in the relay,

and by means of the seventh chariot in the relay

he would reach the palace-gate in Sāketa.

While he was at the palace gate,

the chief ministers

and his kith and kin

would question him thus:

'Have you, sire,

reached the palace-gate at Sāketa

by means of this relay of chariots from Sāvatthī?'

Answering in what way, your reverence,

would King Pasenadi of Kosala when answering

answer rightly?

Answering thus, your reverence,

would King Pasenadi of Kosala

when answering

answer rightly:

'Now, as I was staying in Sāvatthī

something to be done urgently

arose in Saketa.

For this they had seven relays of chariots

arranged for me

between Sāvatthī and Sāketa.

Then I, having left Sāvatthī by the palace-gate,

mounted the first chariot in the relay,

and by means of the first chariot in the relay

reached the second chariot in the relay.

I dismissed the first chariot in the relay

and mounted the second chariot in the relay.

By means of the second chariot in the relay

I reached the third chariot in the relay.

I dismissed the second chariot in the relay

and mounted the third chariot in the relay.

By means of the third chariot in the relay

I reached the fourth chariot in the relay.

I dismissed the third chariot in the relay

and mounted the fourth chariot in the relay.

By means of the fourth chariot in the relay

I reached the fifth chariot in the relay.

I dismissed the fourth chariot in the relay

and mounted the fifth chariot in the relay.

By means of the fifth chariot in the relay

I reached the sixth chariot in the relay.

I dismissed the fifth chariot in the relay

and mounted the sisth chariot in the relay.

By means of the sixth chariot in the relay

I reached the seventh chariot in the relay.

I dismissed the sixth chariot in the relay

and mounted the seventh chariot in the relay.

By means of the seventh chariot in the relay

I reached the palace-gate in Sāketa.

Answering, thus, your reverence,

King Pasenadi of Kosala

when answering

would andswer rightly.

Even so, your reverence,

purity of moral habit is of purpose

as [193] far as purity of mind;[17]

purity of mind is of purpose

as far as purity of view;

purity of view is of purpose

as far as purity through crossing over doubt;

purity through crossing over doubt is of purpose

as far as purity of knowledge

and insight into the Way

and what is not the Way;

purity of knowledge

and insight into the Way

and what is not the Way is of purpose

as far as purity of knowledge

and insight into the course;

purity of knowledge

and insight into the course is of purpose

as far as purity arising from knowledge and insight;

purity arising from knowledge and insight is of purpose

as far as utter Nibbāna without attachment.

Your reverence,

the Brahma-faring under the Lord is lived

for the purpose of utter Nibbāna

without attachment."

When this had been said,

the venerable Sāriputta spoke thus

to the venerable Puṇṇa, Mantāṇī's son:

"What is the venerable one's name?

And how do the fellow Brahma-farers

know the venerable one?"

"Puṇṇa is my name, your reverence,

and the fellow Brahma-farers know me as Mantāṇī's son."

"It is wonderful, your reverence,

it is marvelous, your reverence,

that the very deep questions

were explained step by step

by an instructed disciple

who knows the Teacher's instruction properly,

namely by the venerable Puṇṇa, Mantāṇī's son.

It is profitable for the fellow Brahma-farers,

it is well gotten for the fellow Brahma-farers

that they have a chance to see,

that they have a chance to visit

the venerable Puṇṇa, Mantāṇī's son.

Also, if the fellow Brahma-farers,

carrying the venerable Puṇṇa, Mantāṇī's son,

on a roll of cloth on their heads,[18]

should get a chance to see him,

should get a chance to visit him,

this would be profitable for them

and this would be well gotten for them.

It is profitable for us

and it is well gotten for us

that we have a chance to see,

that we have a chance to visit

the venerable Puṇṇa, Mantāṇī's son."

When this had been said,

the venerable Puṇṇa, Mantāṇī's son,

spoke thus to the venerable Sāriputta:

"What is the venerable one's name?

And how do the fellow-Brahma-farers

know the venerable one?"

"Upatissa is my name, your reverence,

and the fellow-Brahma-farers know me as

Sāriputta."

[194] "I have been counseling the worthy disciple

whom they liken to the Teacher

without knowing that it was the venerable Sāriputta.

If I had known that it was the venerable Sāriputta,

I would not have spoken at such length.

"It is wonderful, your reverence,

it is marvelous, your reverence,

that the very deep questions

were asked step by step

by an instructed disciple

who knows the Teacher's instruction properly,

namely by the venerable Sāriputta.

It is profitable for the fellow Brahma-farers,

it is well gotten for the fellow Brahma-farers

that they have a chance to see,

that they have a chance to visit

the venerable Sāriputta.

Also, if the fellow Brahma-farers,

carrying the venerable Sāriputta,

on a roll of cloth on their heads,

should get a chance to see him,

should get a chance to visit him,

this would be profitable for them

and this would be well gotten for them.

It is profitable for us

and it is well gotten for us

that we have a chance to see,

that we have a chance to visit

the venerable Sāriputta."

In this way

these two great beings

applauded what the other had so well said.[19]

[1] Referred to at MA. i. 92, ii. 246, iii. 6; Vism. 93, 671; SnA. 446; MT. 553.

[2] jāti-bhūmaka and jāti-bhūmiyaṃ. Both words occur at A. iii. 366. MA. ii. 135 says jātaṭṭhāna, and instances Kapilavatthu as the jātaṭṭhāna of the Buddha, and hence his jāti-bhūmi.

[3] asaṇsaṭṭha. See on saṇsaṭṭha viharati B.D. iii. 207. n. 1. MA. ii. 143 gives five kinds of saṇsagga: association through hearing, seeing, conversation, eating with, body.

[4] paññā; MA. ii. 147 says this is worldly and other-worldly knowledge, ñāṇa.

[5] These five "attainments," sampadā, also at Pug. 54; cf. S. i. 139, A. iii. 12 ff; and as khandha at S. v. 162

[6] This and the following epithets are at S. v. 162 applied to Sāriputta (who had just died); see also Miln. 373.

[7] At A. i. 23, S. ii. 156 called chief of speakers on Dhamma. Mentioned at S. iii. 105. His verse is at Thag. 4.

[8] See B.D. i. 153, n. 4; and cf. Pāc. 14, 15 (Vin. iv. 39 ff). Also Vin. ii. 211, quoted MA. ii. 152.

[9] MA. ii. 154, "the Jeta grove was crowded after the meal with nobles, brahmans and so on, and it was impossible to find solitude. But the Blind Men's grove was secluded, like a place for striving."

[10] nisīdana see Vin. iii. 207, 232, and B.D. ii. p. 34, n. 1; p. 87, n. 2.

[11] MA. ii. 155 refers to the fourfold purity in moral habit spoken of at length at Vism. (p. 15 f.).

[12] sīla- and diṭṭhi-visuddhi at D. iii. 214; A. i. 95.

[13] Cf. Ud. 60

[14] paṭipadā Quoted MA. ii. 115.

[15] All these seven acts of purity are found also at D. iii. 288 with two added: purification through wisdom and through freedom. See Dial. iii. 262, n. 3.

[16] Cf. S. iv. 48, v. 29; A. i. 44, iv. 74, v. 65. MA. ii. 156 says that in the view of those who assert that attachment is due to a condition, utter Nibbāna with no attachment means utter Nibbāna due to no condition; if the incomposite realm of deathlessness has not arisen on account of a condition, they speak of it as utter Nibbāna without attachment. This is the end, the peak, the goal (niṭṭhā)

[17] Whatever is purity of mind, this is the goal (attha), this the peak, this the culmination of purity of moral habit, MA. ii. 157.

[18] MA. ii. 158, so that the crowd should see him and be able to question him and hear Dhamma, instead of running about here and there asking where he was.

[19] As at Sutta 5.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

3. Tatiya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

3. The Third Division

25. Discourse on Crops

Nivāpa Suttaṃ

[194]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, a sower does not sow a crop

for herds of deer,

thinking:

'Let the herds of deer,

enjoying this crop sown by me,

flourish in good condition

for many a long day.'

Monks, the sower sows the crop

for herds of deer

thinking:

'The herds of deer will eat fodder

encroaching entranced

on this crop sown by me;

encroaching entranced

and eating the fodder,

they will get elated;

[195] being elated

they will get careless;

being careless

they will become those

to be done to

as one wills

amid this crop.'

The First Herd

Then, monks,

the first herd of deer ate fodder

encroaching entranced

on this crop sown by the sower;

encroaching entranced and eating the fodder

these got elated;

being elated they got careless;

being careless

they became those

to be done to

as the sower willed

amid that crop.

Thus, monks, this first herd of deer

did not escape

from the sower's mastery.[1]

The Second Herd

Then, monks, the second herd of deer realized:

'The first herd of deer

has eaten fodder

encroaching entranced on that crop

sown by the sower;

these, eating fodder encroaching entranced there

got elated;

being elated

they got careless;

being careless

they became those

to be done to

as the sower willed

amid that crop.

Thus this first herd of deer

did not escape

from the sower's mastery.

Suppose that we should all refrain

from eating the crops;

and refraining from enjoyment

where there is fear,

having plunged into a stretch of forest,

should stay there?'

So all these refrained

from eating the crops;

and refraining from enjoyment

where there was fear,

having plunged into a stretch of forest,

they stayed there.

In the last month of the hot weather

the grass and water gave out,

and their bodies became extremely emaciated

so that their strength and energy diminished,

and with diminished strength and energy

they came back again to those crops

sown by the sower;

encroaching entranced

they ate the fodder there;

encroaching entranced

and eating the fodder there,

they got elated;

being elated

they got careless;

being careless,

they became those

to be done to

as the sower willed

amid that crop.

Thus, monks, neither did the second herd of deer

escape from the sower's mastery.

The Third Herd

Then, monks, the third herd of deer realized:

'The first herd of deer

has eaten fodder

encroaching entranced on that crop

sown by the sower;

these, eating fodder encroaching entranced there

got elated;

being elated

they got careless;

being careless

they became those

to be done to

as the sower willed

amid that crop.

Thus this first herd of deer

did not escape

from the sower's mastery.

■

Then that second herd of deer realized thus:

'The first herd of deer

has eaten fodder

encroaching entranced on that crop

sown by the sower;

these, eating fodder encroaching entranced there

got elated;

being elated

they got careless;

being careless

they became those

to be done to

as the sower willed

amid that crop.

Thus this first herd of deer

did not escape

from the sower's mastery.

Suppose that we should all refrain

from eating the crops;

and refraining from enjoyment

where there is fear,

having plunged into a stretch of forest,

should stay there?'

So all these refrained

from eating the crops;

and refraining from enjoyment

where there was fear,

having plunged into a stretch of [196] forest,

they stayed there.

In the last month of the hot weather

the grass and water gave out,

and their bodies became extremely emaciated

so that their strength and energy diminished,

and with diminished strength and energy

they came back again to those crops

sown by the sower;

encroaching entranced

they ate the fodder there;

encroaching entranced

and eating the fodder there,

they got elated;

being elated

they got careless;

being careless,

they became those

to be done to

as the sower willed

amid that crop.

Suppose that we should make a lair[2]

near those crops sown by the sower,

so that we can eat fodder

not encroaching entranced

on those crops sown by the sower;

and then, having made the lair

and not encroaching entranced

on the crops sown by the sower,

we will not get elated;

not being elated

we will not get careless;

not being careless,

we will not become those

to be done to

as the sower wills

amid that crop.'

These made a lair

near that crop sown by the sower;

having made the lair,

they ate fodder

not encroaching entranced

on the crops sown by the sower;

these, eating fodder

not encroaching entranced there,

did not get elated;

not being elated,

they did not get careless;

not being careless,

they did not become those

to be done to as the sower willed

amid that crop.

■

Thereupon, monks,

it occurred to the sower and his companions:

'This third herd of deer

must be crafty and wily;

this third herd of deer

must have potency[3]

and be demons;[4]

they eat this crop that was sown,

but we do not know of their comings or goings.

Suppose that we were to enclose

this crop that was sown

with large stakes and snares on all sides?

Then we might see the lair

of the third herd of deer,

where they might go to take it.'[5]

So these enclosed

that crop that was sown

with large stakes and snares on all sides.

Then, monks, the sower and his companions

saw the lair of the third herd of deer,

where they went to take it.

Thus, monks, neither did this third herd of deer

escape from the sower's mastery.

The Fourth Herd

Thereupon, monks, the fourth herd of deer realized thus:

'The [197] first herd of deer

has eaten fodder

encroaching entranced on that crop

sown by the sower;

these, eating fodder encroaching entranced there

got elated;

being elated

they got careless;

being careless

they became those

to be done to

as the sower willed

amid that crop.

Thus this first herd of deer

did not escape

from the sower's mastery.

■

Then that second herd of deer realized thus:

'The first herd of deer

has eaten fodder

encroaching entranced on that crop

sown by the sower;

these, eating fodder encroaching entranced there

got elated;

being elated

they got careless;

being careless

they became those

to be done to

as the sower willed

amid that crop.

Thus this first herd of deer

did not escape

from the sower's mastery.

Suppose that we should all refrain

from eating the crops;

and refraining from enjoyment

where there is fear,

having plunged into a stretch of forest,

should stay there?'

So all these refrained

from eating the crops;

and refraining from enjoyment

where there was fear,

having plunged into a stretch of forest,

they stayed there.

In the last month of the hot weather

the grass and water gave out,

and their bodies became extremely emaciated

so that their strength and energy diminished,

and with diminished strength and energy

they came back again to those crops

sown by the sower;

encroaching entranced

they ate the fodder there;

encroaching entranced

and eating the fodder there,

they got elated;

being elated

they got careless;

being careless,

they became those

to be done to

as the sower willed

amid that crop.

Suppose that we should make a lair

near those crops sown by the sower,

so that we can eat fodder

not encroaching entranced

on those crops sown by the sower;

and then, having made the lair

and not encroaching entranced

on the crops sown by the sower,

we will not get elated;

not being elated

we will not get careless;

not being careless,

we will not become those

to be done to

as the sower wills

amid that crop.'

These made a lair

near that crop sown by the sower;

having made the lair,

they ate fodder

not encroaching entranced

on the crops sown by the sower;

these, eating fodder

not encroaching entranced there,

did not get elated;

not being elated,

they did not get careless;

not being careless,

they did not become those

to be done to as the sower willed

amid that crop.

Thereupon, it occurred to the sower and his companions:

'This third herd of deer

must be crafty and wily;

this third herd of deer

must have potency

and be demons;

they eat this crop that was sown,

but we do not know of their comings or goings.

Suppose that we were to enclose

this crop that was sown

with large stakes and snares on all sides?

Then we might see the lair

of the third herd of deer,

where they might go to take it.'

So these enclosed

that crop that was sown

with large stakes and snares on all sides.

Then the sower and his companions

saw the lair of the third herd of deer,

where they went to take it.

Thus neither did this third herd of deer

escape from the sower's mastery.'

■

Suppose that we were to make a lair

somewhere where the sower and his companions

do not come?

Having made our lair there,

we might eat fodder

not encroaching entranced

on that crop sown by the sower;

eating fodder

not encroaching entranced,

we will not get elated;

not being elated,

we will not get careless;

not being careless,

[198] we will not become those

to be done to as the sower wills

amid that crop.'

These made a lair

somewhere where the sower and his companions

did not come;

having made a lair there,

they ate fodder

not encroaching entranced

on that crop sown by the sower;

these eating fodder

not encroaching entranced there,

did not get elated;

not being elated,

they did not get careless;

not being careless,

they did not become those

to be done to as the sower willed

amid that crop.

Thereupon, monks, it occurred to the sower and his companions:

'This fourth herd of deer

must be crafty and wily;

this fourth herd of deer

must have potency and be demons;

they eat this crop that was sown,

but we do not know of their comings or goings.

Suppose that we were to enclose

this crop that was sown

with large stakes and snares on all sides?

Then we might see the lair

of the fourth herd of deer,

where they might go to take it.'

So these enclosed that crop that was sown

with large stakes and snares on all sides.

But, monks, neither the sower nor his companions

saw the lair of this fourth herd of deer,

where they might go to take it.

Thereupon, monks, it occurred to the sower and his companions:

'If we beat up this fourth herd of deer,

these, beaten up,

will beat up others;

these, beaten up,

will beat up others,

and so all the deer

will neglect this crop that was sown.

Suppose that we were not to interfere

with the fourth herd of deer?'

So, monks, neither the sower nor his companions

interfered with the fourth herd of deer.

Thus, monks, this fourth herd of deer

escaped the sower's mastery.

§

Monks, this parable was made by me

to illustrate the meaning.

And just this is the meaning here:

'The crop,' monks,

this is a synonym for the five strands of sense-pleasures.

'The sower,' monks,

this is a name for Māra, the Evil One.

'The sower's companions,' monks,

this is a synonym for Māra's companions.

'The herds of deer,' monks,

this is a synonym for recluses and brahmans.

The First Kind of Recluse and Brahman

Where, monks, the first kind of recluse and brahman

ate fodder encroaching entranced

on that crop sown by Māra -

material things of the world -

these, eating the fodder

and encroaching entranced there,

got elated;

being elated,

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

material things of the world.

Thus, monks, the first kind of recluses and brahmans

did not escape from Māra's mastery.

[199] I, monks, say

that this first kind of recluse and brahman

is like that first herd of deer in the parable.

The Second Kind of Recluse and Brahman

Then, monks, the second kind of recluse and brahman realized:

'That first kind of recluses and brahmans

ate fodder encroaching entranced

on a crop sown by Māra -

material things of the world;

these, eating the fodder

and encroaching entranced there,

got elated;

being elated,

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

material things of the world.'

Suppose that we should all refrain

from eating the crop -

material things of the world;

and refraining from enjoyment

where there is fear,

having plunged into a stretch of forest,

should stay there?'

All these refrained from eating the crop -

material things of the world;

refraining from enjoyment

where there was fear,

having plunged into a stretch of forest,

they stayed there.

There these became those feeding[6] on potherbs

they became those feeding on millet

they became those feeding on rice

they became those feeding on snippets of leather

they became those feeding on water-plants

they became those feeding on the red powder of rice husks

they became those feeding on the discarded scum of rice on the boil

they became those feeding on the flour of oil-seeds

they became those feeding on grass

they became those feeding on cowdung.

they became those who subsisted

on forest roots and fruits,

eating the fruits that had fallen.

In the last month of the hot weather,

when the grass and water dried up,

their bodies became extremely emaciated;

because their bodies were extremely emaciated

their strength and energy diminished;

because their strength and energy diminished,

freedom of mind diminished;

because freedom of mind diminished,

they went back again

to that very crop sown by Māra -

material things of the world.

They ate fodder

encroaching entranced there;

eating fodder encroaching entranced there,

they got elated;

being elated

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

those material things of the world.

Thus, monks, neither did this second kind of recluse and brahman

escape from Māra's mastery.

I, monks, say that this second kind of recluse and brahman

is like that second herd of deer in that parable.

The Third Kind of Recluse and Brahman

Then, monks, the third kind of recluse and brahman realized:

'That first kind of recluses and brahmans

ate fodder encroaching entranced

on a crop sown by Māra -

material things of the world;

these, eating the fodder

and encroaching entranced there,

got elated;

being elated,

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

material things of the world.

Then the second kind of recluse and brahman realized:

'That first kind of recluses and brahmans

ate fodder en- [200] croaching entranced

on a crop sown by Māra -

material things of the world;

these, eating the fodder

and encroaching entranced there,

got elated;

being elated,

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

material things of the world.'

Suppose that we should all refrain

from eating the crop -

material things of the world;

and refraining from enjoyment

where there is fear,

having plunged into a stretch of forest,

should stay there?"

All these refrained from eating the crop -

material things of the world;

refraining from enjoyment

where there was fear,

having plunged into a stretch of forest,

they stayed there.

There these became those feeding on potherbs

they became those feeding on millet

they became those feeding on rice

they became those feeding on snippets of leather

they became those feeding on water-plants

they became those feeding on the red powder of rice husks

they became those feeding on the discarded scum of rice on the boil

they became those feeding on the flour of oil-seeds

they became those feeding on grass

they became those feeding on cowdung.

they became those who subsisted

on forest roots and fruits,

eating the fruits that had fallen.

In the last month of the hot weather,

when the grass and water dried up,

their bodies became extremely emaciated;

because their bodies were extremely emaciated

their strength and energy diminished;

because their strength and energy diminished,

freedom of mind diminished;

because freedom of mind diminished,

they went back again

to that very crop sown by Māra -

material things of the world.

They ate fodder

encroaching entranced there;

eating fodder encroaching entranced there,

they got elated;

being elated

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

those material things of the world.

Thus neither did this second kind of recluse and brahman

escape from Māra's mastery.

■

Suppose that we should make a lair

near that crop sown by Māra -

material things of the world;

having made a lair there,

we will eat fodder

not encroaching entranced

on that crop sown by Māra -

material things of the world;

eating fodder not encroaching entranced,

we will not get elated;

not being elated,

we will not get careless;

not being careless,

we will not become those

to be done to by Māra as he wills

amid that crop-material things of the world.'

These made a lair near that crop sown by Māra -

material things of the world;

having made a lair there,

they ate fodder

not encroaching entranced on that crop sown by Māra -

material things of the world;

these, eating fodder not encroaching entranced there,

did not get elated;

not being elated,

they did not get careless;

not being careless,

they did not become those

to be done to by Māra as he willed

amid that crop -

material things of the world.

Nevertheless they came to be of views like this:

that the world is eternal,

also that the world is not eternal;

and that the world is an ending thing,

also that the world is not an ending thing;

and that the life principle and the body are the same,

also that the life principle and the body are different;

and that the Tathāgata becomes after dying,

also that the Tathāgata does not become after dying,

also that the Tathāgata both becomes and does not become after dying,

also that the Tathāgata neither becomes nor does not become after dying.

Thus, monks, neither did this third kind of recluse and brahman

escape from Māra's mastery.

I, monks, say that this third kind of recluse and brahman

is like that third herd of deer in the parable.

The Fourth Kind of Recluse and Brahman

Then, monks, the fourth kind of recluse and brahman realized thus:

'That first kind of recluses and brahmans

ate fodder encroaching entranced

on a crop sown by Māra -

material things of the world;

these, eating the fodder

and encroaching entranced there,

got elated;

being elated,

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

material things of the world.

■

Then the second kind of recluse and brahman realized:

"That first kind of recluses and brahmans

ate fodder encroaching entranced

on a crop sown by Māra -

material things of the world;

these, eating the fodder

and encroaching entranced there,

got elated;

being elated,

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

material things of the world.'

Suppose that we should all refrain

from eating the crop -

material things of the world;

and refraining from enjoyment

where there is fear,

having plunged into a stretch of forest,

should stay there?"

All these refrained from eating the crop -

material things of the world;

refraining from enjoyment

where there was fear,

having plunged into a stretch of forest,

they stayed there.

There these became those feeding on potherbs

they became those feeding on millet

they became those feeding on rice

they became those feeding on snippets of leather

they became those feeding on water-plants

they became those feeding on the red powder of rice husks

they became those feeding on the discarded scum of rice on the boil

they became those feeding on the flour of oil-seeds

they became those feeding on grass

they became those feeding on cowdung.

they became those who subsisted

on forest roots and fruits,

eating the fruits that had fallen.

In the last month of the hot weather,

when the grass and water dried up,

their bodies became extremely emaciated;

because their bodies were extremely emaciated

their strength and energy diminished;

because their strength and energy diminished,

freedom of mind diminished;

because freedom of mind diminished,

they went back again

to that very crop sown by Māra -

material things of the world.

They ate fodder

encroaching entranced there;

eating fodder encroaching entranced there,

they got elated;

being elated

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

those material things of the world.

Thus neither did this second kind of recluse and brahman

escape from Māra's mastery.

■

Then the third kind of recluse and brahman realized:

'That first kind of recluses and brahmans

ate fodder encroaching entranced

on a crop sown by Māra -

material things of the world;

these, eating the fodder

and encroaching entranced there,

got elated;

being elated,

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

material things of the world.

Then the second kind of recluse and brahman realized:

"That first kind of recluses and brahmans

ate fodder encroaching entranced

on a crop sown by Māra -

material things of the world;

these, eating the fodder

and encroaching entranced there,

got elated;

being elated,

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

material things of the world.'

Suppose that we should all refrain

from eating the crop -

material things of the world;

and refraining from enjoyment

where there is fear,

having plunged into a stretch of forest,

should stay there?"

All these refrained from eating the crop -

material things of the world;

refraining from enjoyment

where there was fear,

having plunged into a stretch of forest,

they stayed there.

There these became those feeding on potherbs

they became those feeding on millet

they became those feeding on rice

they became those feeding on snippets of leather

they became those feeding on water-plants

they became those feeding on the red powder of rice husks

they became those feeding on the discarded scum of rice on the boil

they became those feeding on the flour of oil-seeds

they became those feeding on grass

they became those feeding on cowdung.

they became those who subsisted

on forest roots and fruits,

eating the fruits that had fallen.

In the last month of the hot weather,

when the grass and water dried up,

their bodies became extremely emaciated;

because their bodies were extremely emaciated

their strength and energy diminished;

because their strength and energy diminished,

freedom of mind diminished;

because freedom of mind diminished,

they went back again

to that very crop sown by Māra -

material things of the world.

They ate fodder

encroaching entranced there;

eating fodder encroaching entranced there,

they got elated;

being elated

they got careless;

being careless,

they became those

to be done to by Māra as he willed

amid that crop -

those material things of the world.

Thus neither did this second kind of recluse and brahman

escape from Māra's mastery.

■

Suppose that we should make a lair

near that crop sown by Māra -

material things of the world;

having made a lair there,

we will eat fodder

not encroaching entranced

on that crop sown by Māra -

material things of the world;

eating fodder not encroaching entranced,

we will not get elated;

not being elated,

we will not get careless;

not being careless,

we will not become those

to be done to by Māra as he wills

amid that crop-material things of the world.'

These made a lair near that crop sown by Māra -

material things of the world;

having made a lair there,

they ate fodder

not encroaching entranced on that crop sown by Māra -

material things of the world;

these, eating fodder not encroaching entranced there,

did not get elated;

not being elated,

they did not get careless;

not being careless,

they did not become those

to be done to by Māra as he willed

amid that crop -

material things of the world.

Nevertheless they came to be of views like this:

that the world is eternal,

also that the world is not eternal;

and that the world is an ending thing,

also that the world is not an ending thing;

and that the life principle and the body are the same,

also that the life principle and the body are different;

and that the Tathāgata becomes after dying,

also that the Tathāgata does not become after dying,

also that the Tathāgata both becomes and does not become after dying,

also that the Tathāgata neither becomes nor does not become after dying.'

Thus neither did this third kind of recluse and brahman

escape from Māra's mastery.

Suppose that we should make a lair

where Māra

and Māra's companions

do not come;

having made that lair,

we can eat fodder

not encroaching entranced

on that crop sown by Māra -

material things of the world;

eating fodder not encroaching entranced,

we will not get elated;

not being elated

we will not get careless,

not being careless

we will not become those

to be done to by Māra as he wills

amid that crop -

material things of the world.'

These made a lair where Māra

and Māra's companions

did not come;

having made a lair there,

they ate fodder

not encroaching entranced

on that crop sown by Māra -

material things of the world.

These, eating fodder

not encroaching entranced there,

did not get elated;

not being elated,

they did not get careless;

not being careless,

they did not become those

to be done to by Māra as he willed

amid that crop -

material things of the world.

Thus, monks, the fourth kind of recluses and brahmans

escaped from Māra's mastery.

I, monks, say that the fourth kind of recluse and brahman

is like that fourth herd of deer in the parable.

And how, monks, is there non-entry[7] of Māra

and Māra's companions?

Herein, monks, a monk,

aloof from the pleasures of the senses,

aloof from unskilled states of mind,

enters on

and abides in

the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful.

[202] Monks, this kind of monk is called

one[8] who has put a darkness round Māra,[9]

and who,

having blotted out Māra's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

Monks, this kind of monk is called

one who has put a darkness round Māra,

and who,

having blotted out Māra's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

Monks, this kind of monk is called

one who has put a darkness round Māra,

and who,

having blotted out Māra's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

Monks, this kind of monk is called

one who has put a darkness round Māra,

and who,

having blotted out Māra's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk

by passing quite beyond perception of material shapes,

by the going down of perception of sensory reactions,

by not attending to perception of variety,

thinking:

'Ether is unending,'

enters on

and abides in the plane of infinite ether.

Monks, this kind of monk is called

one who has put a darkness round Māra,

and who,

having blotted out Māra's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk

by passing quite beyond the plane of infinite ether,

thinking:

'Consciousness is unending,'

enters on

and abides in

the plane of infinite consciousness.

Monks, this kind of monk is called

one who has put a darkness round Māra,

and who,

having blotted out Māra's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by passing quite beyond the plane of infinite consciousness,

thinking:

'There is not anything,'

enters on

and abides in

the plane of no-thing.

Monks, this kind of monk is called

one who has put a darkness round Māra,

and who,

having blotted out Māra's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by passing quite beyond the plane of no-thing,

enters on

and abides in

the plane of neither-perception-nor-non-perception.

Monks, this kind of monk is called

one who has put a darkness round Māra,

and who,

having blotted out Māra's vision

so that it has no range,

goes unseen by the Evil One.

[203] And again, monks, a monk,

by passing quite beyond the plane of neither-perception-nor-non-perception,

enters on

and abides in

the stopping of perception and feeling;

and having seen by intuitive wisdom,

his cankers are utterly destroyed.

Monks, this kind of monk is called

one who has put a darkness round Māra,

and who,

having blotted out Māra's vision

so that it has no range,

goes unseen by the Evil One

he has crossed over the entanglement in the world."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on Crops

[1] iddhānubhāva. MA. ii. 160 says here iddhi and ānubhāva are just vasī-bhāva.

[2] Or, should lie down in an abode, āsayaṃ kappeyyāma. MA. ii. 161 says that the deer think the hunter will not be on the watch the whole time, and when he is away they can go and eat among the crops.

[3] iddhi-mantā.

[4] parajanā; "they are yakkhas, not a herd of deer," MA. ii. 161. Cf. Dīgha parajana yakkha at M. i. 210.

[5] The sower (or hunter = Death) had an idea, according to MA. ii. 161, that the deer did not go far away but lay down near the crops. In yattha te gāhaṃ gaccheyyuṃ the gāha probably refers to the place among the stakes that they go to; they shake it, and the watchers see.

[6] As at M. i. 78, D. i. 166.

[7] agati, translated above "(where, yattha) Māra does not come." It is non-admission, where he does not come in.

[8] Cf. M. i. 174; also at A. iv. 434 but in another connection.

[9] andhaṃ akāsi Māraṃ or, "makes Māra blind." Comy. explains na Mārassa akkhīni bhindi ... Māro passituṃ na sakkoti. Cf. G.S. iv. 291, n. 1.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

3. Tatiya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

3. The Third Division

26. Discourse on the Ariyan Quest

Ariya Pariyesanā Suttaṃ

Translated from the Pali by I.B. Horner, O.B.E., M.A.

Associate of Newham College, Cambridge

First Published in 1954

[203]

THUS have I heard:

At one time[2] the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then the Lord, having dressed early,

taking his bowl and robe,

entered Sāvatthī for almsfood.

Then a number of monks approached the venerable Ānanda;

having approached,

they spoke thus to the venerable Ānanda:

"It is long since we, reverend Ānanda,

heard a talk on Dhamma

face-to-face with the Lord.

It is good if we, reverend Ānanda,

got a chance of hearing a talk on Dhamma

face-to-face with the Lord."

"Well then, the venerable ones

should go to the hermitage of the brahman Rāmaka,

and probably you would get a chance

of hearing a talk on Dhamma

face-to-face with the Lord."

"Yes, your reverence,"

these monks answered the venerable Ānanda in assent.

Then the Lord,

having walked for alms in Sāvatthī,

returning from (the quest for) alms,

after the meal,

said to the venerable Ānanda:

"We will go along, Ānanda,

and approach the Eastern Park,

the palace of Migāra's mother,

for the day sojourn."

"Very well, Lord,"

the venerable Ānanda answered the Lord in [204] assent.

[161] Then the Lord

together with the venerable Ānanda

approached the Eastern Park,

the palace of Migāra's mother

for the day-sojourn.

Then the Lord,

emerging from seclusion towards evening,

said to the venerable Ānanda:

"We will go along, Ānanda,

and approach the Eastern Porch[3]

to bathe our limbs."

"Very well, Lord,"

the venerable Ānanda answered the Lord in assent.

Then the Lord,

together with the venerable Ānanda,

approached the Eastern Porch

to bathe their limbs.

When he had bathed his limbs

at the Eastern Porch

and had come out (of the water),

he stood in a single robe

drying his limbs.[4]

Then the venerable Ānanda

spoke thus to the Lord:

"Lord, this hermitage of the brahman Rāmaka

is not far;

the hermitage of the brahman Rāmaka is lovely, Lord;

the hermitage of the brahman Rāmaka is beautiful, Lord.

It were good, Lord,

if out of compassion[5]

the Lord were to approach the hermitage

of the brahman Rāmaka."

The Lord consented by becoming silent.

Then the Lord approached

the hermitage of the brahman Rāmaka.

At that time

a number of monks came to be sitting down

and talking dhamma

in the hermitage of the brahman Rāmaka.

Then the Lord stood outside the porch

waiting for the talk to finish.

Then the Lord,

knowing that the talk had finished,

coughed

and knocked on the bar of the door;[6]

those monks opened the door to the Lord.[7]

Then the Lord,

having entered the hermitage [205] of the brahman Rāmaka,

sat down on the appointed seat.[8]

As he was sitting down,

the Lord said to the monks:

"As you were sitting down just now,

what was your talk about, monks?

What was your talk that was interrupted?"

"Lord, our talk that was interrupted

was about the Lord himself;

then he arrived."

"It were good, monks,

that when young men of family such as you

who have gone forth from home

into homelessness out of faith

are gathered together

that you talk about Dhamma.

When you are gathered together, monks,

there are two things to be done:

either talk about Dhamma

or the Ariyan silence.[9]

These, monks, are the two quests:

the Ariyan quest

and the un-Ariyan quest.

And what, monks, is the un-Ariyan quest?[10]

As to this, monks,

someone, liable to birth because of self,

seeks what is likewise liable to birth;

being liable to ageing because of self,

seeks what is likewise liable to ageing;

being liable to decay because of self,

seeks what is likewise liable to decay;

being liable to dying because of self,

seeks what is likewise liable to dying;

being liable to sorrow because of self,

seeks what is likewise liable to sorrow;

being liable to stain because of self,

seeks what is likewise liable to stain.

And what, monks, would you say

is liable to birth?

Sons and wife, monks,

are liable to birth,

women-slaves and men-slaves

are liable to birth,

goats and sheep

are liable to birth,

cocks and swine

are liable to birth,

elephants, cows, horses and mares

are liable to birth,

gold and silver

are liable to birth.

These attachments, monks,

are liable to birth;

yet this (man),

enslaved,

infatuated,

addicted,[11]

being liable to birth because of self,

seeks what is likewise liable to birth.

And what, monks, would you say

is liable to ageing?

Sons and wife, monks,

are liable to ageing,

women-slaves and men-slaves

are liable to ageing,

[206] goats and sheep

are liable to ageing,

cocks and swine

are liable to ageing,

elephants, cows, horses and mares

are liable to ageing,

gold and silver

are liable to ageing.

These attachments, monks,

are liable to ageing;

yet this (man),

enslaved,

infatuated,

addicted,

being liable to ageing because of self,

seeks what is likewise liable to ageing.

And what, monks, would you say

is liable to disease?

Sons and wife, monks,

are liable to disease,

women-slaves and men-slaves

are liable to disease,

goats and sheep

are liable to disease,

cocks and swine

are liable to disease,

elephants, cows, horses and mares

are liable to disease.[12]

These attachments, monks,

are liable to disease;

yet this (man),

enslaved,

infatuated,

addicted,

being liable to disease because of self,

seeks what is likewise liable to disease.

And, what, monks, would you say is liable to dying?

Sons and wife, monks,

are liable to dying,

women-slaves and men-slaves

are liable to dying,

goats and sheep

are liable to dying,

cocks and swine

are liable to dying,

elephants, cows, horses and mares

are liable to dying.

These attachments, monks,

are liable to dying;

yet this (man),

enslaved,

infatuated,

addicted,

being liable to dying because of self,

seeks what is likewise liable to dying.

And what, monks, would you say is liable to sorrow?

Sons and wife, monks,

are liable to sorrow,

women-slaves and men-slaves

are liable to sorrow,

goats and sheep

are liable to sorrow,

cocks and swine

are liable to sorrow,

elephants, cows, horses and mares

are liable to sorrow.

These attachments, monks,

are liable to sorrow;

yet this (man),

enslaved,

infatuated,

addicted,

being liable to sorrow because of self,

seeks what is likewise liable to sorrow.

And what, monks, do you say is liable to stain?

Sons and wife, monks,

are liable to stain,

women-slaves and men-slaves

are liable to stain,

goats and sheep

are liable to stain,

cocks and swine

are liable to stain,

elephants, cows, horses and mares

are liable to stain.

These attachments, monks,

are liable to stain;

yet this (man),

enslaved,

infatuated,

addicted,

being liable to stain because of self,

seeks what is likewise liable to stain.

This, monks, is the un-Ariyan quest.

And what, monks, is the Ariyan quest?

As to this, monks, someone,

being liable to birth because of self,

having known the peril

in what is likewise liable to birth,

seeks the unborn,

the uttermost security from the bonds —

Nibbāna;

being liable to ageing because of self,

having known the peril

in what is likewise liable to ageing,

seeks the unageing,

the uttermost security from the bonds —

Nibbāna;

being liable to decay because of self,

having known the peril

in what is likewise liable to decay,

seeks the undecaying,

the uttermost security from the bonds —

Nibbāna;

being liable to dying because of self,

having known the peril

in what is likewise liable to dying,

seeks the undying,

the uttermost security from the bonds — [207]

Nibbāna;

being liable to sorrow because of self,

having known the peril

in what is likewise liable to sorrow,

seeks the unsorrowing,

the uttermost security from the bonds —

Nibbāna;

being liable to stain because of self,

having known the peril

in what is likewise liable to stain,

seeks the stainless,

the uttermost security from the bonds —

Nibbāna.

This, monks, is the Ariyan quest.

And I too, monks,

before awakening,

while I was still the bodhisatta,

not fully awakened,

being liable to birth because of self,

sought what was likewise liable to birth;

being liable to ageing because of self,

sought what was likewise liable to ageing;

being liable to disease because of self,

sought what was likewise liable to disease;

being liable to dying because of self,

sought what was likewise liable to dying;

being liable to sorrow because of self,

sought what was likewise liable to sorrow;

being liable to stain because of self,

sought what was likewise liable to stain.

Then it occurred to me, monks:

'Why do I,

liable to birth because of self,

seek what is likewise liable to birth;

being liable to ageing because of self,

seek what was likewise liable to ageing;

being liable to disease because of self,

seek what was likewise liable to disease;

being liable to dying because of self,

seek what was likewise liable to dying;

being liable to sorrow because of self,

seek what was likewise liable to sorrow;

being liable to stain because of self,

seek what was likewise liable to stain?

Suppose that I,

(although) being liable to birth because of self,

having known the peril

in what is likewise liable to birth,

should seek the unborn,

the uttermost security from the bonds —

Nibbāna?

Being liable to ageing because of self,

having known the peril

in what is likewise liable to ageing,

should seek the unageing,

the uttermost security from the bonds —

Nibbāna?

Being liable decay because of self,

having known the peril

in what is likewise liable to decay,

should seek the undecaying,

the uttermost security from the bonds —

Nibbāna?

Being liable to dying because of self,

having known the peril

in what is likewise liable to dying,

should seek the undying,

the uttermost security from the bonds —

Nibbāna?

Being liable to sorrow because of self,

having known the peril

in what is likewise liable to sorrow,

should seek the unsorrowing,

the uttermost security from the bonds —

Nibbāna?

Being liable to stain because of self,

having known the peril

in what is likewise liable to stain,

should seek the stainless,

the uttermost security from the bonds —

Nibbāna?

Then I, monks,

after a time,[13]

being young,

my hair coal-black,

possessed of radiant[14] youth,

in the prime of my life —

although my unwilling parents wept and wailed —

having cut off my hair and beard,

having put on yellow robes,

went forth from home

into homelessness.

I, being gone forth thus,

a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

approached Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'I, reverend Kālāma,

want to fare the Brahmā-faring

in this dhamma and discipline.'

This said, monks,

Āḷāra the Kālāma spoke thus to me:

'Let the venerable one proceed;[15]

this dhamma is such

that an intelligent man,

having soon realized super- [208] knowledge for himself

(as learnt from) his own teacher,

may enter on and abide in it.'

So I, monks, very soon,

very quickly,

mastered that dhamma.

I, monks,

as far as mere lip service,

mere repetition

were concerned,

spoke the doctrine of knowledge,[16]

and the doctrine of the elders,[17]

and I claimed —

I as well as others —

that 'I know, I see.'

Then it occurred to me, monks:

'But Āḷāra the Kālāma

does not merely proclaim this dhamma

simply out of faith:

Having realized super-knowledge for myself,

entering on it,

I am abiding therein.

For surely Āḷāra the Kālāma proceeds knowing,

seeing this dhamma.'

Then did I, monks,

approach Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'To what extent do you, reverend Kālāma,

having realized super-knowledge for yourself,

entering thereon,

proclaim this dhamma?'

When this had been said, monks,

Āḷāra the Kālāma proclaimed the plane of no-thing.

Then it occurred to me, monks:

'It is not only Āḷāra the Kālāma who has faith,

I too have faith.

It is not only Āḷāra the Kālāma who has energy,

I too have energy.

It is not only Āḷāra the Kālāma who has mindfulness,

I too have mindfulness.

It is not only Āḷāra the Kālāma who has concentration,

I too have concentration.

It is not only Āḷāra the Kālāma who has intuitive wisdom,

I too have intuitive wisdom.

Suppose now that I should strive

for the realisation of that dhamma

which Āḷāra the Kālāma proclaims:

'Having realized super-knowledge for myself,

entering on it

I am abiding therein?'

So I, monks, very soon,

very quickly,

having realized super-knowledge for myself,

entering on that dhamma,

abided therein.

Then I, monks,

approached Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'Is it to this extent

that you, reverend Kalama,

proclaim this dhamma,

entering on it,

having realized it by your own super-knowledge?'

'It is to this extent

that I, your reverence,

proclaim this dhamma,

entering on it,

having realized it by my own super-knowledge.'

'I too, your reverence,

having realized this dhamma

by my own super-knowledge,

entering on it

am abiding in it.'

'It is profitable for us,

it is well gotten for us,

your reverence,

that we see a fellow Brahmā-farer

such as the venerable one.

This dhamma that I,

entering on,

proclaim,

having realized it by my own super-knowledge,

is the dhamma that you,

entering on,

are abiding in,

[209] having realized it by your own super-knowledge;

the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge,

is the dhamma that I,

entering on,

proclaim,

having realized it by my own super-knowledge.

The dhamma that I know,

this is the dhamma that you know.

The dhamma that you know,

this is the dhamma that I know.

As I am,

so are you;

as you are,

so am I.

Come now, your reverence,

being just the two of us,

let us look after this group.'

In this way, monks,

did Āḷāra the Kālāma,

being my teacher,

set me —

the pupil —

on the same level as himself

and honoured me with the highest honour.

Then it occurred to me, monks:

'This dhamma does not conduce to disregard

nor to dispassion

nor to stopping

nor to tranquillity

nor to super-knowledge

nor to awakening

nor to Nibbāna,

but only as far as reaching the plane of no-thing.'

So I, monks,

not getting enough from this dhamma,

disregarded and turned away from this dhamma.

Then I, monks,

a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

approached Uddaka, Rāma's son;

having approached,

I spoke thus to Uddaka, Rāma's son:

'I, your reverence,

want to fare the Brahmā-faring

in this dhamma and discipline.'

This said, monks,

Uddaka, Rāma's son, spoke thus to me:

'Let the venerable one proceed;

this dhamma is such

that an intelligent man,

having soon realized super-knowledge for himself,

(as learnt from) his own teacher,

may enter on and abide in it.'

So I, monks, very soon,

very quickly,

mastered that dhamma.

I, monks,

as far as mere lip service,

mere repetition were concerned,

spoke the doctrine of knowledge

and the doctrine of the elders,

and I claimed —

I as well as others —

that 'I know, I see.'

Then it occurred to me, monks:

'But Uddahka, Rāma's son,

does not merely proclaim this dhamma

simply out of faith:

"Having realized super-knowledge for myself,

entering on it,

I am abiding in it."

For surely Uddaka, Rāma's son,

proceeds knowing and seeing this dhamma.'

Then did I, monks,

approach Uddaka, Rāma's son;

having approached,

I spoke thus to Uddaka, Rāma's son:

'To what extent do you, reverend Rāma,

having realized super-knowledge for yourself,

entering thereon

proclaim this dhamma?'

When this had been said, monks,

Uddahka, Rāma's son,

proclaimed the plane of neither-perception-nor-non-perception.

Then it occurred to me, monks:

'It is not only Rāma who has faith,

I too have faith.

It is not only Rāma who has energy,

I too have energy.

It is not only Rāma who has mindfulness,

I too have mindfulness.

It is not only Rāma who has concentration,

I too have concentration.

It is not [210] only Rāma who has intuitive wisdom,

I too have intuitive wisdom.

Suppose now that I should strive

for the realisation of that dhamma

which Rāma proclaims:

'Having realized super-knowledge for myself,

entering on it I am abiding in it?'

So I, monks, very soon,

very quickly,

having realized super-knowledge for myself,

entering on that dhamma,

abided therein.

Then I, monks,

approached Uddaka, Rāma's son;

having approached,

I spoke thus to Uddaka, Rāma's son:

'Is it to this extent

that you, reverend Rāma,

proclaim this dhamma,

entering on it,

having realized it by your own super-knowledge?'

'It is to this extent

that I, your reverence,

proclaim this dhamma,

entering on it,

having realized it by my own super-knowledge.'

'I too, your reverence,

having realized this dhamma

by my own super-knowledge,

entering on it

am abiding in it.'

'It is profitable for us,

it is well gotten by us,

your reverence,

that we see a fellow-Brahmā-farer

such as the venerable one.

This dhamma that I,

entering on, proclaim,

having realized it by my own super-knowledge,

is the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge;

the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge,

is the dhamma that I,

entering on, proclaim,

having realized it by my own super-knowledge.

The dhamma that I know,

this is the dhamma that you know.

That dhamma that you know,

this is the dhamma that I know.

As I am,

so are you;

as you are,

so am I.

Come now, your reverence,

being just the two of us,

let us look after this group.'

In this way, monks,

did Uddaka, Rāma's son,

being my teacher,

set me —

the pupil —

on the same level as himself

and honoured me with the highest honour.

Then it occurred to me, monks:

'This dhamma does not conduce to disregard

nor to dispassion

nor to stopping

nor to tranquillity

nor to super-knowledge

nor to awakening

nor to Nibbāna,

but only as far as reaching

the plane of neither-perception-nor-non-perception.'

So I, monks,

not getting enough from this dhamma,

disregarded and turned away from this dhamma.

Then I, monks,

a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

walking on tour through Magadha

in due course arrived at Uruvela,

the camp township.

There I saw a delightful stretch of land

and a lovely woodland grove,

and a clear flowing river[18]

with a delightful ford,

and a [211] village for support nearby.

It occurred to me, monks:

'Indeed it it is a delightful stretch of land,

and the woodland grove is lovely,

and the river flows clear

with a delightful ford,

and there is a village for support nearby.

Indeed this does well

for the striving of a young man

set on striving.'

So I, monks, sat down just there,

thinking:

'Indeed this does well for striving.'

"I, monks,

being liable to birth because of self,

having known the peril

in what is liable to birth,

seeking the unborn,

the uttermost security from the bonds —

Nibbāna —

won the unborn,

the uttermost security from the bonds —

Nibbāna;

being liable to ageing because of self,

having known the peril

in what is liable to ageing,

seeking the unageing,

the uttermost security from the bonds —

Nibbāna —

won the unageing,

the uttermost security from the bonds —

Nibbāna;

being liable to decay because of self,

having known the peril

in what is liable to decay,

seeking the undecaying,

the uttermost security from the bonds —

Nibbāna —

won the undecaying,

the uttermost security from the bonds —

Nibbāna;

being liable to dying because of self,

having known the peril

in what is liable to dying,

seeking the undying,

the uttermost security from the bonds —

Nibbāna —

won the undying,

the uttermost security from the bonds —

Nibbāna;

being liable to sorrow because of self,

having known the peril

in what is liable to sorrow,

seeking the unsorrowing,

the uttermost security from the bonds —

Nibbāna —

won the unsorrowing,

the uttermost security from the bonds —

Nibbāna;

being liable to stain because of self,

having known the peril

in what is liable to stain,

seeking the stainless,

the uttermost security from the bonds —

Nibbāna —

won the stainless,

the uttermost security from the bonds —

Nibbāna.

Knowledge and vision arose in me:

'Unshakable is freedom for me,

this is the last birth,

there is not now again-becoming.'

It occurred to me, monks:

'This dhamma[19] won to by me,

is deep,

difficult to see,

difficult to understand,

tranquil,

excellent,

beyond dialectic,

subtle,

intelligible to the learned.

But this is a creation

delighting in sensual pleasure,

delighted by sensual pleasure,

rejoicing in sensual pleasure.

So that for a creation

delighting in sensual pleasure,

delighted by sensual pleasure,

rejoicing in sensual pleasure,

this were a matter difficult to see,

that is to say

causal uprising by way of condition.

This too were a matter difficult to see,

that is to say the tranquillising

of all the activities,

the renunciation

of all attachment,

the destruction of [212] craving,

dispassion,

stopping,

Nibbāna.

But if I were to teach Dhamma

and others were not to understand me,

that would be a weariness to me,

that would be a vexation to me.

Moreover, monks, these verses

not heard before in the past

spontaneously occurred to me:

This that through many toils I've won —

Enough! why should I make it known?

By folk with lust and hate consumed

This dhamma is not understood.

Leading on against the stream,

Deep, subtle, difficult to see, delicate,

Unseen 'twill be by passion's slaves

Cloaked in the murk of ignorance.

In such wise,

as I was pondering, monks,

my mind inclined

to little effort

and not teaching dhamma.

Then, monks, it occurred to Brahmā Sahampati

who knew with his mind

the reasoning in my mind:

'Alas, the world is lost,

alas, the world is destroyed,

inasmuch as the mind of the Tathāgata,

the perfected one, the fully awakened one,

inclines to little effort

and not to teaching Dhamma.'

Then, monks, as a strong man

might stretch out his bent arm,

or might bend back his outstretched arm,

even so did Brahmā Sahampati,

vanishing from the Brahmā-world,

become manifest before me.

Then, monks, Brahmā Sahampati,

having arranged his upper robe over one shoulder,

having saluted me with joined palms,

spoke thus to me:

'Lord, let the Lord teach Dhamma,

let the well-farer teach Dhamma;

there are beings with little dust in their eyes

who; not hearing Dhamma,

are decaying,

(but if) they are learners of Dhamma

they will grow.'

Thus spoke Brahmā Sahampati to me, monks;

having said this,

he further spoke thus:

'There has appeared in Magadha before thee

An unclean dhamma by (minds) with stains devised.

Open this door of deathlessness; let them hear

Dhamma awakened to by the stainless one.

As on a crag on crest of mountain standing

A man might watch the people all around,

E'en so do thou, O Wisdom fair, ascending,

O Seer of all, the terraced heights of truth,

Look down, from grief released, upon the peoples

Sunken in grief, oppressed with birth and age.

[213] Arise, thou hero! Conqueror in the battle!

Thou leader of the caravan, without a debt!

Walk in the world. Let the Blessed One

Teach dhamma; they who learn will grow.'

And then I, monks,

having understood Brahmā's entreaty,

out of compassion

surveyed the world

with the eye of an Awakened One.

As I, monks,

was surveying the world

with the eye of an Awakened One,

I saw beings with little dust in their eyes,

with much dust in their eyes,

with acute faculties

with dull faculties,

of good dispositions,

of bad dispositions,

docile,

indocile,

few seeing from fear

sins

and the world beyond.

Even as in a pond of blue lotuses

or in a pond of red lotuses

or in a pond of white lotuses,

a few red and blue and white lotuses

are born in the water,

grow in the water,

do not rise above the water

but thrive while altogether immersed;

a few blue or red or white lotuses

are born in the water,

grow in the water

and reach the surface of the water;

a few blue or reel or white lotuses

are born in the water,

grow in the water

and stand rising out of the water,

undefiled by the water;

even so did I, monks,

surveying the world

with the eye of an Awakened One,

see beings with little dust in their eyes,

with much dust in their eyes,

with acute faculties,

with dull faculties,

of good dispositions,

of bad dispositions,

docile,

indocile,

few seeing from fear

sins

and the world beyond.

Then I, monks,

addressed Brahmā Sahampati in verses:

Opened for those who hear are the doors of the Deathless, Brahmā,

Let them give forth their faith;

Thinking of useless fatigue, Brahmā, I have not preached dhamma

Sublime and excellent for men.

Then, monks, Brahmā Sahampati, thinking:

'The opportunity was made by me

for the Lord to teach dhamma,'

having greeted me,

keeping his right side towards me,

vanshed then and there.

Then it occurred to me, monks:

'Now, to whom should I first teach this dhamma?

Who will understand this dhamma quickly?'

Then it occurred to me, monks:

'Indeed this Āḷāra the Kālāma

is learned,

experienced,

wise,

and for a long time

has had little dust in his eyes.

Suppose that I were to teach Dhamma

first to Āḷāra the Kālāma

he will understand this Dhamma quickly.

Then devatās having approached me,

spoke thus:

Lord, Āḷāra the Kālāma passed away seven days ago.'

So knowledge and vision arose in me

that Āḷāra the Kālāma

had passed away seven days ago.

[214] Then it occurred to me, monks:

'Āḷāra the Kālāma has suffered a great loss.[20]

For if he had heard this Dhamma,

he would have understood it quickly.'

Then it occurred to me, monks:

'Now, to whom could I first teach this Dhamma?

Who will understand this Dhamma quickly?

Then it occurred to me, monks:

'This Uddaka, Rāma's son,

is learned,

experienced,

wise,

and for a long time

has had little dust in his eyes.

Suppose that I were to teach Dhamma

first to Uddaka, Rāma's son?

He will understand this Dhamma quickly,'

Then, monks, devatas, having approached me,

spoke thus:

'Lord, Uddaka, Rāma's son, passed away last night,'

So knowledge and vision arose in me

that Uddaka, Rāma's son,

had passed away last night.

Then it occurred to me, monks:

'Uddaka, Rāma's son, has suffered a great loss.

For if he had heard this Dhamma,

he would have understood it quickly.

Then it occurred to me, monks:

'Now to whom could I first teach this Dhamma?

Who will understand this dhamma quickly?

Then it occurred to me, monks:

'This group of five monks

who waited on me when I was self-resolute in striving,

were very helpful.

Suppose that I were to teach Dhamma

first to this group of five monks?

Then it occurred to me, monks:

'But where is the group of five monks

staying at present?

Then, monks I saw

with deva-vision,

purified and surpassing that of men,

the group of five monks

staying near Benares

at Isipatana

in the deer-park.

Then I, monks,

having stayed at Uruvelā

for as long as I found suiting,

set out on tour for Benares.

Then, monks, Upaka, the Naked Ascetic,[21]

saw me as I was going along the high road

between Gayā and the (Tree of) Awakening;

having seen me,

he spoke thus:

'Your reverence,

your faculties are quite pure,

your complexion is very bright,

very clear.

On account of whom

have you, your reverence,

gone forth,

or who is your teacher,

or whose Dhamma do you profess?'

When this had been said,

I, monks, addressed Upaka, the Naked Ascetic,

in verses:

'Victorious over all, omniscient am I,

Among all things undefiled,

Leaving all, through death of craving freed,

By knowing for myself, whom should I point to?[22]

[215] For me there is no teacher,

One like me does not exist,

In the world with its devas

No one equals me.

For I am perfected in the world,

A teacher supreme am I,

I alone am all-awakened,

Become cool am I, Nibbāna-attained.

To turn the dhamma-wheel

I go to Kasi's city,

Beating the drum of deathlessness

In a world that's blind become.'

'According to what you claim, your reverence,

you ought to be victor of the unending.'

'Like me, they are victors indeed

Who have won destruction of the cankers;

Vanquished by me are evil things,

Therefore am I, Upaka, a victor.'

When this had been said, monks,

Upaka the Naked Ascetic, having said:

'May it be (so), your reverence,"

having shaken his head,

went off having taken a different road.

Then I, monks,

walking on tour,

in due course arrived at Benares,

Isipatana,

the deer-park

and the group of five monks.

Monks, the group of five monks

saw me coming in the distance,

and seeing me they agreed among themselves,

saying:

'Your reverences,

this recluse Gotama is coming,

he lives in abundance,

he is wavering in his striving,

he has reverted to a life of abundance.

He should be neither greeted,

nor stood up for,

nor should his bowl and robe be received;

all the same

a seat may be put out,

he can sit down if he wants to.'

But as I, monks,

gradually approached this group of five monks,

so this group of five monks

were not able to adhere to their own agreement;

having approached me

some received my bowl and robe,

some made a seat ready,

some brought water for washing the feet,

and they addressed me by my name

and with the epithet

'your reverence.'

When this had been said,

I, monks, spoke thus to the group of five monks:

'Do not, monks, address a Tathāgata

by his name

or by the epithet 'your reverence.'

Monks, the Tathāgata is one perfected,

a fully Self-awakened One.

Give ear, monks,

the deathless is found,

I instruct, I teach Dhamma.

Going along [216] in accordance with what is enjoined,

having soon realized here and now

by your own super-knowledge

that supreme goal of the Brahmā-faring

for the sake of which young men of family

rightly go forth from home

into homelessness,

you will abide in it.'

When this had been said, monks,

the group of five monks addressed me thus:

'But you, reverend Gotama,

did not come to a state of further-men,

to knowledge and vision befitting the Ariyans

by this conduct,

by this course,

by this practice of austerities.

So how can you now come to a state of further-men,

to knowledge and vision befitting the Ariyans

when you live in abundance and,

wavering in your striving,

revert to a life of abundance?'

When this had been said, monks,

I spoke to the group of five monks thus:

'A Tathāgata, monks,

does not live in abundance

nor, wavering in striving,

does he revert to a life of abundance.

The Tathāgata, monks,

is one perfected,

a fully Self-awakened One.

Give ear, monks,

the deathless is found,

I instruct,

I teach dhamma.

Going along in accordance with what is enjoined,

having soon realized here and now

by your own super-knowledge

that supreme goal of the Brahmā-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

you will abide in it.'

And a second time, monks,

the group of five monks spoke to me thus:

'But you, reverend Gotama,

did not come to a state of further-men,

to knowledge and vision befitting the Ariyans

by this conduct,

by this course,

by this practice of austerities.

So how can you now come to a state of further-men,

to knowledge and vision befitting the Ariyans

when you live in abundance and,

wavering in your striving,

revert to a life of abundance?'

For a second time, monks, when this had been said

I spoke to the group of five monks thus:

'A Tathāgata, monks,

does not live in abundance

nor, wavering in striving,

does he revert to a life of abundance.

The Tathāgata, monks,

is one perfected,

a fully Self-awakened One.

Give ear, monks,

the deathless is found,

I instruct,

I teach dhamma.

Going along in accordance with what is enjoined,

having soon realized here and now

by your own super-knowledge

that supreme goal of the Brahmā-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

you will abide in it.'

And a third time, monks,

the group of five monks spoke to me thus:

'But you, reverend Gotama,

did not come to a state of further-men,

to knowledge and vision befitting the Ariyans

by this conduct,

by this course,

by this practice of austerities.

So how can you now come to a state of further-men,

to knowledge and vision befitting the Ariyans

when you live in abundance and,

wavering in your striving,

revert to a life of abundance?'

When this had been said,

I, monks, spoke thus to the group of five monks:

'Do you allow, monks,

that I have ever spoken[23] to you

like this before?'

'You have not, Lord.'

'A Tathāgata, a monks,

is a perfected one,

a fully Self-awakened One.

Give ear, monks,

the deathless is found,

I instruct, I teach Dhamma.

Going along in accordance with what is enjoined,

having soon realized here and now

by your own super-knowledge

that supreme goal of the Brahmā-faring

for the sake of which young men of family

rightly go forth from home

into homelessness,

you will abide in it.'

And I, monks,

was able to convince the group of five monks.

Monks, I now exhorted two monks;

three monks walked for almsfood.[24]

Whatever the three monks

who had walked for alms- [217] food brought back,

that the group of six[25] lived on.

And then, monks,

I exhorted three monks;

two monks walked for almsfood.

Whatever the two monks

who had walked for almsfood brought back,

that the group of six lived on.

Then, monks, the group of five monks,

being thus exhorted,

thus instructed by me,

being liable to birth because of self,

having known the peril

in what is liable to birth,

seeking the unborn,

the uttermost security from the bonds —

Nibbāna —

won the unborn,

the uttermost security from the bonds —

Nibbāna;

being liable to ageing because of self,

having known the peril

in what is liable to ageing,

seeking the unageing,

the uttermost security from the bonds —

Nibbāna —

won the unageing,

the uttermost security from the bonds —

Nibbāna;

being liable to decay because of self,

having known the peril

in what is liable to decay,

seeking the undecaying,

the uttermost security from the bonds —

Nibbāna —

won the undecaying,

the uttermost security from the bonds —

Nibbāna;

being liable to dying because or self,

having known the peril

in what is liable to dying,

seeking the undying,

the uttermost security from the bonds —

Nibbāna —

won the undying,

the uttermost security from the bonds —

Nibbāna;

being liable to sorrow because of self,

having known the peril

in what is liable to sorrow,

seeking the unsorrowing,

the uttermost security from the bonds —

Nibbāna —

won the unsorrowing,

the uttermost security from the bonds —

Nibbāna;

being liable to stain because of self,

having known the peril

in what is liable to stain,

seeking the stainless,

the uttermost security from the bonds —

Nibbāna —

won the stainless,

the uttermost security from the bonds —

Nibbāna.

Knowledge and vision arose in them:

'Unshakable is freedom for us,

this is the last birth,

there is not now again-becoming.'

Monks, there are these five strands of sense-pleasures.[26]

What are the five?

Material shapes cognisable by the eye,

alluring,

agreeable,

pleasant,

liked,

connected with sense-pleasures,

enticing;

sounds cognisable by the ear,

alluring,

agreeable,

pleasant,

liked,

connected with sense-pleasures,

enticing;

smells cognisable by the nose,

alluring,

agreeable,

pleasant,

liked,

connected with sense-pleasures,

enticing;

tastes cognisable by the tongue,

alluring,

agreeable,

pleasant,

liked,

connected with sense-pleasures,

enticing;

touchables cognisable by the body,

alluring,

agreeable,

pleasant,

liked,

connected with sense-pleasures,

enticing.

These, monks, are the five strands of sense-pleasures.

Monks, those recluses or brahmans

who enjoy these five strands of sense-pleasures

enslaved and infatuated by them,

addicted to them,

not seeing the peril in them,

not aware of the escape from them —

these should be told:

'You have come to calamity,

you have come to misfortune

and are ones to be done to by the Evil One

as he wills.'

Monks, it is like a deer

living in a forest

who might be lying caught

on a heap of snares —

this may be said of it:

It has come to calamity,

it has come to misfortune,

it is one to be done to

by the trapper

as he wills,

for when the trapper comes

it will not be able

to go away as it wishes.

Even so, monks,

those recluses or brahmans

who enjoy these five strands of sense-pleasures

enslaved and infatuated by them,

addicted to them,

not seeing the peril in them,

not aware of the escape from them —

these should be told:

'You have come to calamity,

you have come to misfortune

and are ones to be done to by the Evil One

as he wills.

Monks, those recluses or brahmans

who enjoy these five strands of sense-pleasures,

not enslaved,

not infatuated by them,

not [218] addicted to them,

seeing the peril in them,

aware of the escape from them

— these should be told:

'You have not come to calamity,

you have not come to misfortune,

you are not ones to be done to by the Evil One

as he wills.'

Monks, it is like a deer living in a forest

who might lie down on a heap of snares

but is not caught by it —

this may be said of it:

It has not come to calamity,

it has not come to misfortune,

it is not one to be done to by the trapper

as he wills,

for when the trapper comes

it will be able to go away as it wishes.

Even so, monks,

those recluses or brahmans

who enjoy these five strands of sense-pleasures,

not enslaved,

not infatuated by them,

not addicted to them,

seeing the peril in them,

aware of the escape from them

— these should be told:

'You have not come to calamity,

you have not come to misfortune,

you are not ones to be done to by the Evil One

as he wills.'

Monks, it is like a deer living in a forest,

roaming the forest slopes,

who walks confidently,

stands confidently,

sits down confidently,

goes to sleep confidently.

What is the reason for this?

Monks, it is out of the trapper's reach.

Even so, monks, a monk,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters on and abides in the first meditation

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful.

Monks, this monk is called

one[27] who has put a darkness round Mara,

and having blotted out Mara's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised and fixed on one point,

enters on and abides in the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

Monks, this monk is called one

one who has put a darkness round Mara,

and having blotted out Mara's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the Ariyans say:

'Joyful lives he who has equanimity and is mindful';

and he enters on and abides in the third meditation.

Monks, this monk is called one

one who has put a darkness round Mara,

and having blotted out Mara's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on and abides in the fourth meditation

which has neither anguish nor joy,

and which is entirely purified by equanimity and mindfulness.

Monks, this monk is called one

one who has put a darkness round Mara,

and having blotted out Mara's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by passing quite beyond perception [219] of material shapes,

by the going down of perception of sensory reactions,

by not attending to perceptions of variety,

thinking:

'Ether is unending,'

enters on and abides in the plane of infinite ether.

Monks, this monk is called one

one who has put a darkness round Mara,

and having blotted out Mara's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by passing quite beyond the plane of infinite ether,

thinking:

'Consciousness is unending,'

enters on and abides in the plane of infinite consciousness.

Monks, this monk is called one

one who has put a darkness round Mara,

and having blotted out Mara's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by passing quite beyond the plane of infinite consciousness,

thinking:

'There is not anything,'

enters on and abides in the plane of no-thing.

Monks, this monk is called one

one who has put a darkness round Mara,

and having blotted out Mara's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by passing quite beyond the plane of no-thing,

enters on and abides in the plane of neither-perception-nor-non-perception.

Monks, this monk is called one

one who has put a darkness round Mara,

and having blotted out Mara's vision

so that it has no range,

goes unseen by the Evil One.

And again, monks, a monk,

by passing quite beyond the plane of neither-perception-nor-non-perception,

enters on and abides in the stopping of perception and feeling;

and having seen by intuitive wisdom,

his cankers are utterly destroyed.

Monks, this monk is called

one who has put a darkness round Māra, and who,

having blotted out Māra's vision

so that it has no range,

goes unseen by the Evil One;

he has crossed over the entanglement in the world.

He walks confidently,

stands confidently,

sits down confidently,

goes to sleep confidently.

What is the reason for this?

Monks, he is out of reach of the Evil One."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Ariyan Quest

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First Sutta Resources

[1] Called Pāsarāsi Sutta in the Comy.

[2] Cf. A. iii. 344.

[3] MA. ii. 166: When Kassapa was the Buddha there was a gate to the East, now known as the Eastern Porch, the river Aciravatī surrounded the town and made a great tank at the Eastern Porch. There were different fords (or bathing places): one for the king, one for the townspeople, one for the Order of monks, one for the Buddhas. Pubbakoṭṭhaka mentioned also at S. v. 220; A. iii. 345. See notes at K.S. v. 195. G.S. iii. 243.

[4] Besides A. iii. 345, cf. A. iii. 402, S. i. 8. MA. ii. 167 says the Lord went into the water in a bathing cloth, and when he came out the Elder handed him a dyed double cloth, which he put on, fastening it with his waistband; and having folded his large robe (mahā cīvara; perhaps a reference to the sugata-cīvara of Vin. iv. 173) end to end, making it like the heart of a lotus, he stood holding it at the comers. For if one puts on a robe while the limbs are still wet, the comers of the robe turn up, and the requisite is spoiled.

[5] MA. ii. 168, for the five hundred monks who wished to hear the Lord, and who had gone to the hermitage.

[6] As at Vin. i. 248; A. iv. 358 f. MA. ii. 168 says that agga'am ākoṭesi means: with the tip of his nail he gave a sign on the door.

[7] The moment they heard the sound, MA. ii. 168.

[8] MA. ii. 168 says that in the time of a Buddha, everywhere where even one monk is staying a Buddha-seat comes to be appointed. For the Buddha may know that the monk is not thinking in the right way; and the monks think he will come and stand near them, showing himself. It is difficult to look about for a seat that moment, so the monks keep one ready. If there is a chair they appoint that. If not, they use a couch or a board of some wood or a stone on a heap of sand. Failing all this, having collected some dry leaves, they arrange a seat having spread rags from a dust-heap over them.

[9] Cf. Ud. 31; also Sn. 722. Here the Ariyan silence is the second jhāna, MA. ii. 169.

[10] MA. ii. 169 says the Lord spoke about this first path as a man skilled in the way, when showing the way to go, would first exclude one path and say: Leaving the left-hand one alone, take the right-hand one (as at S. iii. 108).

[11] Stock, as at D. i. 245, iii. 43; S. ii. 270; A. v. 178, etc.

[12] MA. ii. 170 points out that gold and silver are not liable to dying or sorrow; but iron. etc. becomes stained with stains, and ages because it takes up dust and dirt.

[13] "The following passage occurs at M. i. 240, ii. 93, 212.

[14] bhadra. Bhaddaka at A. iv. 255 is one of the ingredients of the moon and sun.

[15] viharatu.

[16] ñāṇavada; cf. A. v. 42 ff.; D. iii. 13. MA. ii. 171, jānāmī ti vādaṃ the doctrine (or theory) that "I know."

[17] theravāda. MA. ii. 171 says, thirabhāvavādaṃ; thero aham atthā ti etaṃ vacanaṃ, a profession of strength.

[18] The Nerañjarā.

[19] As at Vin. i.4 ff. See B.D. iv. 6 ff. for notes, etc.

[20] mahājāniyo. I am indebted to the Ven. A. P. Buddhadatta for this interpretation of jāni = hāri, loss.

[21] ājīvika

[22] I.e. as my teacher.

[23] vabbhācitaṃ.

[24] As at Vin. i. 13.

[25] I.e. Gotama and the group of five monks

[26] According to M.A. ii. 193 this is part of the un-Ariyan quest.

[27] As at M. i. 159, where, in the Nivāpa sutta, the four herds of deer may be compared with the four deer above.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

3. Tatiya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

3. The Third Division

27. Lesser Discourse on the Simile of the Elephant's Footprint

Cūḷa Hatthi-Pad'Opama Suttaṃ

[220]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time the brahman Jāṇussoṇi was leaving Sāvatthī early in the day

in an all-white chariot

(drawn by) mares.[2]

The brahman Jāṇussoṇi saw the wanderer Pilotika

coming in the distance;

seeing him,

he spoke thus to the wanderer Pilotika:

"Now, where is the revered Vacchāyana[3] coming from

so early in the day?"

"I, sir, am coming from the presence

of the recluse Gotama."

"What do you think about this, Vacchāyana?

Has the recluse Gotama lucidity of wisdom?[4]

Do you think him clever?"

"But who am I, sir,

that I would know

whether the recluse Gotama has lucidity of wisdom?

Surely only one like him

could know whether the recluse Gotama

has lucidity of wisdom."

"Undoubtedly it is with lofty praise

that the revered Vacchāyana praises

the recluse Gotama."

"But who am I, sir,

that I should praise the recluse Gotama?

Praised by the praised[5]

is the revered Gotama,

chief among devas and men."

"But what good thing

does the revered Vacchāyana see

that he has this high confidence

in the recluse Gotama?"

"Sir, as a skilled elephant-tracker

might enter an elephant-forest,

and might see in the elephant-forest

a great footprint,

long and broad;

he might come to the conclusion:

'Indeed it is a [221] great elephant.'

Even so did I, sir, when I had seen

the four footprints of the recluse Gotama,

come to this conclusion:

The fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order is faring along well.

What are the four?

Here, sir, I see some clever nobles,

subtle,[6]

practised in disputing with others,

skilled in hair-splitting,

who go about, methinks,

breaking to pieces

in their wisdom

the views (of others).

These hear:

'Undoubtedly the recluse Gotama

will visit a certain village

or little town.

They construct a question,

thinking:

'Having approached the recluse Gotama,

we will ask him this question of ours.

If, on being asked by us thus,

he answers thus,

we will refute him thus;

and if, on being asked by us thus,

he answers thus,

we will refute him thus.'

These heard:

'It is certain that the recluse Gotama

is visiting such and such a village

or little town.'

So they approached the recluse Gotama.

The recluse Gotama gladdened,

roused,

incited,

delighted them

with talk on Dhamma.

These,

gladdened,

roused,

incited,

delighted by the recluse Gotama

with talk on Dhamma,

did not ask the recluse Gotama the question at all -

whence could they refute him?

On the contrary

they became disciples of the recluse Gotama.

When I, sir,

saw this first footprint of the recluse Gotama,

then I came to the conclusion:

'The fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

■

And again I, sir, see here

some clever brahmans,

subtle,

practised in disputing with others,

skilled in hair-splitting,

who go about, methinks,

breaking to pieces in their wisdom

the views (of others).

'Undoubtedly the recluse Gotama

will visit a certain village

or little town.

They construct a question,

thinking:

'Having approached the recluse Gotama,

we will ask him this question of ours.

If, on being asked by us thus,

he answers thus,

we will refute him thus;

and if, on being asked by us thus,

he answers thus,

we will refute him thus.'

These heard:

'It is certain that the recluse Gotama

is visiting such and such a village

or little town.'

So they approached the recluse Gotama.

The recluse Gotama gladdened,

roused,

incited,

delighted them

with talk on Dhamma.

These,

gladdened,

roused,

incited,

delighted by the recluse Gotama

with talk on Dhamma,

did not ask the recluse Gotama the question at all -

whence could they refute him?

On the contrary

they became disciples of the recluse Gotama.

When I, sir,

saw this second footprint of the recluse Gotama,

then I came to the conclusion:

'The fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

■

And again I, sir, see here

some clever householders,

subtle,

practised in disputing with others,

skilled in hair-splitting,

who go about, methinks,

breaking to pieces in their wisdom

the views (of others).

'Undoubtedly the recluse Gotama

will visit a certain village

or little town.

They construct a question,

thinking:

'Having approached the recluse Gotama,

we will ask him this question of ours.

If, on being asked by us thus,

he answers thus,

we will refute him thus;

and if, on being asked by us thus,

he answers thus,

we will refute him thus.'

These heard:

'It is certain that the recluse Gotama

is visiting such and such a village

or little town.'

So they approached the recluse Gotama.

The recluse Gotama gladdened,

roused,

incited,

delighted them

with talk on Dhamma.

These,

gladdened,

roused,

incited,

delighted by the recluse Gotama

with talk on Dhamma,

did not ask the recluse Gotama the question at all -

whence could they refute him?

On the contrary

they became disciples of the recluse Gotama.

When I, sir,

saw this third footprint of the recluse Gotama,

then I came to the conclusion:

'The fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

■

And again I, sir, see here

some clever recluses,

subtle,

practised in disputing with others,

skilled in hair-splitting,

who go about, methinks,

breaking to pieces in their wisdom

the views (of others).

'Undoubtedly the recluse Gotama

will visit a certain village

or little town.

They construct a question,

thinking:

'Having approached the recluse Gotama,

we will ask him this question of ours.

If, on being asked by us thus,

he answers thus,

we will refute him thus;

and if, [222] on being asked by us thus,

he answers thus,

we will refute him thus.'

These heard:

'It is certain that the recluse Gotama

is visiting such and such a village

or little town.'

So they approached the recluse Gotama.

The recluse Gotama gladdened,

roused,

incited,

delighted them

with talk on Dhamma.

These,

gladdened,

roused,

incited,

delighted by the recluse Gotama

with talk on Dhamma,

did not ask the recluse Gotama the question at all -

whence could they refute him?

On the contrary,

they asked leave of the recluse Gotama himself

for the going forth

from home into homelessness.

The recluse Gotama let them go forth.

These, gone forth like this,

living alone,

aloof,

diligent,

ardent,

self-resolute,

having by their own super-knowledge

soon realized here and now

that goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it,

abided in it.

These speak thus:

'Indeed we were nearly lost,

indeed we nearly perished,

for while formerly we were not (true) recluses,

we claimed that we were,

saying:

"We are recluses";

not being (true) brahmans,

we claimed that we were,

saying:

"We are brahmans";

not being (true) perfected ones,

we claimed that we were,

saying:

"We are perfected ones".

But now we really are recluses,

now we really are brahmans,

now we really are perfected ones.'

When I, sir,

saw this fourth footprint of the recluse Gotama,

then I came to the conclusion:

'The fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.'"

When this had been said,

Jāṇussoṇi the brahman got down from his all-white chariot

(drawn by) mares,

and having arranged his outer cloak over one shoulder,

having saluted the Lord three times with joined palms,

he uttered this utterance:

"Reverence to this Lord,

perfected one,

fully Self-awakened One;

Reverence to this Lord,

perfected one,

fully Self-awakened One;

Reverence to this Lord,

perfected one,

fully Self-awakened One.

Perhaps we,

somewhere,

sometime

will meet the honoured Gotama;

perhaps there may be some conversation."

Then Jāṇussoṇi the brahman approached the Lord;

having approached,

he exchanged greetings with the Lord;

having exchanged greetings of friendliness and courtesy,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Jāṇussoṇi the brahman

related to the Lord

all the conversation he had had up till now

with the wanderer Pilotika.

When he had spoken thus,

the Lord spoke thus to Jāṇussoṇi the brahman:

"Brahman, to a (certain) extent

the simile of the elephant's [223] footprints

is not complete in all its detail.

But, brahman,

to the extent to which the simile of the elephant's footprints

is complete in all its detail,

listen,

pay careful attention

and I will speak."

"Yes, revered one,"

Jāṇussoṇi the brahman answered the Lord in assent.

The Lord spoke thus:

"Brahman, an elephant tracker

might enter an elephant forest,

and might see in the elephant forest

a large footprint,

long and broad.

But a skilled elephant tracker

does not at once

come to the conclusion:

Indeed it is a great bull-elephant.

What is the reason for this?

There are, brahman,

in an elephant forest

stunted she-elephants

who have large footprints,

and he thinks

this might be a footprint of theirs.

He follows them

and following them

he sees in the elephant forest

a great footprint,

long and broad,

and a grazing off of the high things.[7]

A skilled elephant tracker

does not at once come to the conclusion:

Indeed it is a great bull-elephant.

What is the reason for this?

There are, brahman,

in an elephant forest

she-elephants who have tushes

and who have large footprints,

and he thinks

this might be a footprint of theirs.

He follows them

and following them

he sees in the elephant forest

a great footprint,

long and broad,

and a grazing off of the high things

and the high things slashed by tusks.

A skilled elephant tracker

does not at once come to the conclusion:

Indeed it is a great bull-elephant.

What is the reason for this?

There are, brahman,

in an elephant forest

she-elephants with stumpy tusks

who have large footprints,

and he thinks

this might be a footprint of theirs.

He follows them

and following them

he sees in the elephant forest

a great footprint,

long and broad,

and a grazing off of the high things

and the high things slashed by tusks

and the high things broken off at the boughs.

And he sees that bull-elephant

at the root of a tree

or in the open,

walking

or standing

or sitting

or lying down.

He comes to the conclusion:

This is that bull-elephant himself.

In the same way, brahman,

a Tathāgata arises in the world,

a perfected one,

a fully Self-awakened One,

endowed with right knowledge and conduct,

well-farer,

knower of the worlds,[8]

the matchless charioteer of men to be tamed,

the Awakened One,

the Lord.

He makes known this world

with the devas,

with Māra,

with Brahmā,

[224] creation

with its recluses and brahmans,

its devas and men,

having realized them by his own super-knowledge.

He teaches Dhamma which is lovely at the beginning,

lovely in the middle,

lovely at the ending,

with the spirit and the letter;

he proclaims the Brahma-faring

wholly fulfilled,

quite purified.

A householder

or a householder's son

or one born in another family

hears that Dhamma.

Having heard that Dhamma,

he gains faith in the Tathāgata.

Endowed with this faith

that he has acquired,

he reflects in this way:

'The household life is confined and dusty;[9]

going forth is of the open;

it is not easy for one who lives in a house

to fare the Brahma-faring

wholly fulfilled,

wholly pure,

polished like a conch-shell.

Suppose now that I,

having cut off hair and beard,

having put on saffron robes,

should go forth from home

into homelessness?'

After a time,

getting rid of his wealth,[10]

be it small or great,

getting rid of his circle of relations,

be it small or great,

having cut off his hair and beard,

having put on saffron robes,

he goes forth from home

into homelessness.

He, being thus one who has gone forth

and who is endowed with the training

and the way of living of monks,

abandoning onslaught on creatures,[11]

is one who abstains from onslaught on creatures;

the stick laid aside,

the knife laid aside,

he lives kindly,

scrupulous,

friendly

and compassionate

towards all breathing things and creatures.

Abandoning the taking of what is not given,

he is one who abstains from taking what is not given;

being one who takes (only) what is given,

who waits for what is given,

not by stealing he lives with a self become pure.

Abandoning unchastity,

he is one who is chaste,

keeping remote (from unchastity),

abstaining from dealings with women.[12]

Abandoning lying speech,

he is one who abstains from lying speech,

a truth-speaker,

a bondsman to truth,[13]

trustworthy,

dependable,

no deceiver of the world.[14]

[225] Abandoning slanderous speech,[15]

he is one who abstains from slanderous speech;

having heard something here

he is not one for repeating it elsewhere

for (causing) variance among these (people),

or having heard something elsewhere

he is not one to repeat it there

for (causing) variance among these (people).

In this way

he is a reconciler of those who are at variance,

and one who combines those who are friends.

Concord is his pleasure,

concord his delight,

concord his joy,

concord is the motive of his speech.

Abandoning harsh speech,

he is one who abstains from harsh speech.

Whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

agreeable to the manyfolk -

he comes to be one who utters speech like this.

Abandoning frivolous chatter,

he is one who abstains from frivolous chatter.

He is a speaker at a right time,

a speaker of fact,

a speaker on the goal,[16]

a speaker on Dhamma,[17]

a speaker on discipline,[18]

he speaks words that are worth treasuring,

with similes at a right time

that are discriminating,

connected with the goal.

He comes to be one who abstains

from what involves destruction to seed-growth,

to vegetable growth.[19]

He comes to be one who eats one meal a day,

refraining at night,

abstaining from eating at a wrong time.[20]

He comes to be one who abstains

from watching shows of dancing,

singing,

music.[21]

He comes to be one who abstains

from using garlands,

scents,

unguents,

adornments,

finery.[22]

He comes to be one who abstains

from using high beds,

large beds.[23]

He comes to be one who abstains

from accepting gold and silver.[24]

He comes [226] to be one who abstains

from accepting raw grain.

He comes to be one who abstains

from accepting raw meat.[25]

He comes to be one who abstains

from accepting women and girls.

He comes to be one who abstains

from accepting women slaves and men slaves.

He comes to be one who abstains

from accepting goats and sheep.

He comes to be one who abstains

from accepting fowl and swine.

He comes to be one who abstains

from accepting elephants, cows, horses, mares.

He comes to be one who abstains

from accepting fields and sites.

He comes to be one who abstains

from accepting messages or going on such.[26]

He comes to be one who abstains from buying and selling.

He comes to be one who abstains

from accepting from cheating with weights.

He comes to be one who abstains

from accepting from cheating with bronzes.[27]

He comes to be one who abstains

from cheating with measures.[28]

He comes to be one who abstains

from the crooked ways of bribery, fraud and deceit.

He comes to be one who abstains

from maiming, murdering, manacling, highway robbery.[29]

He comes to be contented

with the robes for protecting his body,[30]

with the almsfood for sustaining his stomach.

Wherever he goes

he takes these things[31] with him as he goes.

As a bird on the wing

wherever it flies

takes its' wings with it as it flies,

so a monk,

contented with the robes for protecting his body,

with the almsfood for sustaining his stomach,

wherever he goes

takes these things with him as he goes.

He, possessed of the ariyan body of moral habit,

subjectively experiences the bliss of blamelessness.[32]

Having seen a material shape with the eye,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of sight uncontrolled,[33]

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of sight,

he comes to control over the organ of sight.

Having heard a sound with the ear,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of hearing uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of hearing,

he comes to control over the organ of hearing.

Having smelt a smell with the nose,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of smell uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of smell,

he comes to control over the organ of smell.

Having savoured a taste with the tongue,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of taste uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of taste,

he comes to control over the organ of taste.

Having felt a touch with the body,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of touch uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of touch,

he comes to control over the organ of touch.

Having cognised a mental object with the mind,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he lives with this organ of mind uncontrolled,

covetousness and dejection,

evil unskilled [227] states of mind

might predominate.

So he fares along controlling it;

he guards the organ of mind,

he comes to control over the organ of mind.

If he is possessed of this ariyan control of the (sense-) organs,

he subjectively experiences unsullied well-being.

Whether he is setting out

or returning,[34]

he is one who comports himself properly;

whether he is looking down

or looking round,

he is one who comports himself properly;

whether he is bending back

or stretching out (his arm),

he is one who comports himself properly;

whether he is carrying his outer cloak,

his bowl,

his robe,

he is one who comports himself properly;

whether he is munching,

drinking,

eating,

savouring,

he is one who comports himself properly;

whether he is obeying the calls of nature,

he is one who comports himself properly;

whether he is walking,

standing,

asleep,

awake,

talking,

silent,

he is one who comports himself properly.

Possessed of[35] this ariyan body of moral habit

and possessed of this ariyan control of the (sense-) organs

and possessed of this ariyan mindfulness

and clear consciousness,

he chooses[36] a remote lodging in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

in a hill-cave,

in a cemetery,

in a forest haunt,

in the open

or on a heap of straw.

He, returning from alms-gathering

after his meal,

sits down cross-legged

holding the back erect,

having made mindfulness

rise up in front of him.

He, having got rid of covetousness for the world,

lives with a mind devoid of coveting,

he purifies the mind of coveting.

By getting rid of the taint of ill-will,

he lives benevolent in mind;

and compassionate for the welfare

of all creatures and beings,

he purifies the mind of the taint of ill-will.

By getting rid of sloth and torpor,

he lives devoid of sloth and torpor;

perceiving the light,

mindful and clearly conscious,

he purifies the mind of sloth and torpor.

By getting rid of restlessness and worry,

he lives calmly,

the mind subjectively tranquillised,

he purifies the mind of restlessness and worry.

By getting rid of doubt,

he lives doubt-crossed;

unperplexed as to the states that are skilled,

he purifies his mind of doubt.

He, by getting rid Of these five hindrances[37] -

defilements of a mind and weakening to intuitive wisdom -

aloof from pleasure of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation,

which is accompanied by initial thought and discursive thought,

is born of aloofness

and is rapturous and joyful.

This, brahman, is called the Tathāgata's footprint,

and [228] what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment[38] thinking:

'The Fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

And again, brahman, a monk,

by allaying initial and discursive thought,

the mind subjectively tranquillised

and fixed on one point,

enters and abides in the second meditation,

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

This too, brahman, is called the Tathāgata's footprint,

and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

'The Fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

And again, brahman, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he

who has equanimity and is mindful',

and he enters and abides in the third meditation.

This too, brahman, is called the Tathāgata's footprint,

and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

'The Fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

And again, brahman, a monk,

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters and abides in the fourth meditation,

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

This too, brahman, is called the Tathāgata's footprint,

and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

'The Fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

Thus with the mind composed,[39]

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

[229] fixed,

immovable,

he directs his mind to the knowledge

and recollection of former habitations,

that is to say:

One birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration;

such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here

and could recollect thus

in all their mode and detail

a variety of former habitations.

This too, brahman, is called the Tathāgata's footprint,

and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

'The Fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

Thus with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

he directs his mind to the knowledge

of the passing hence

and coming to be of beings.

With the purified deva-vision

surpassing that of men

he beholds beings as they are passing hence

and coming to be,

mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of their deeds,

thinking:

Indeed these worthy beings

who were possessed of wrong conduct in body,

who were possessed of wrong conduct of speech,

who were possessed of wrong conduct of thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

who were possessed of good conduct in speech,

who were possessed of good conduct in thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these, at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.

And thus with the purified deva-vision

surpassing that of men

he sees beings as they pass hence,

as they arise;

and he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

This too, brahman, is called the Tathāgata's footprint,

and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

'The Fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

Thus with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

he directs his mind to the knowledge

of the destruction of the cankers.

He comprehends as it really is:

This is anguish,

this the arising of anguish,

this the stopping of anguish,

this the course leading to the stopping of anguish.

He comprehends as it really is:

These are the cankers,

this the arising of the cankers,

this the stopping of the cankers,

this the course leading to the stopping of the cankers.

This too, brahman, is called the Tathāgata's footprint,

and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

'The Fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

When he has known thus,

when he has seen thus,

the mind is freed from the canker of sense-pleasures

and his mind is freed from the canker of becoming

and his mind is freed from the canker of ignorance.

In freedom

the knowledge comes to be

that he is freed

and he comprehends:

'Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more

of being such or such.

This too, brahman, is called the Tathāgata's footprint,

and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

It is at this point, brah- [230] man, that the ariyan disciple comes to fulfilment, thinking:

'The Fully Self-awakened One is the Lord;

well taught is Dhamma by the Lord;

the Order fares along well.

When this had been said,

Jāṇussoṇi the brahman spoke thus to the Lord:

"It is wonderful, revered sir,

wonderful, revered sir.

It is as if, good Gotama,

one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the good Gotama.

I am going to the revered Gotama for refuge,

and to Dhamma

and to the Order of monks.

May the good Gotama accept me

as a lay-follower,

one gone for refuge from today forth

for as long as life lasts."

Lesser Discourse on the Simile of the Elephant's Footprint:

the Seventh

[1] At Mhvs. XIV. 22 this was the Sutta that Mahinda preached first of all to Devānaṃpiyatissa on his arrival in Ceylon.

[2] MA. ii. 194 quotes S. v. 4 to indicate all the respects in which the chariot was white. It adds that it was harnessed to four white mares. Although the number of mares is not given in the text, Chalmers gives it as four in his translation.

[3] The name of his clan, MA. ii. 195. Cf. M. ii. 208, A. iii. 236 f., as far as the simile.

[4] paññāveyyattiyaṃ, as at M. i. 82.

[5] MA. ii. 196 instances, among others, Pasenadi, Bimbisāra, Visakha, Uppalavanna, Sāriputta, Sakka, Mahābrahmā. All are praised by their retinues, and all praise the Dasabala.

[6] This sequence also at D. i. 26, 162; and cf. whole passage with M. ii. 122.

[7] uccā ca nisevitaṃ. He sees where her shoulders have knocked against the trees, MA. ii. 198.

[8] MA. ii. 200 mentions the three worlds - that of space, that of beings, that of the habitual tendencies or activities - and says here the world of beings, and, more precisely, the world of men, is meant. Cf. DA. i, 173 f.

[9] rajāpatha. MA. ii. 204 = DA. i. 180 take this to mean, in accordance with the Mahā-aṭṭhakathā, the dust of passion, but say it is also āgamanapatha, full of comings and goings (?).

[10] Cf. D. ii. 85, 86.

[11] Cf. the following passage with D. i. 4-5; M. i. 287, iii. 33; A. ii. 208; Pug. 56; also A. iv. 249; Kvu. II.

[12] gāmadhammā. Explained at MA. ii. 206 = DA. i. 72 as things (or states of mind, Dhamma) of village dwellers. But this does not fit the context very well. Cf. mātugāma, women.

[13] saccasandha. MA. i. 206 = DA. i. 73, saccena saccaṃ sandahati, he joins truth to truth.

[14] Cf. D. iii. 170.

[15] Cf. M. i. 286, iii. 49 for following passage.

[16] MA. ii. 208, DA. i. 76, he speaks about what is connected with the goal attha, of the here and now and of the beyond.

[17] MA. ii. 208 = DA. i. 76, he speaks about what is connected with the nine other-worldly things; see Dhs. 1094.

[18] MA. ii. 208 = DA. i. 76, the discipline of giving up and that of restraint.

[19] bījagāmabhūtagāma. Cf. Pāc. XI. (Vin. iv. 34), and see D. i. 5; also MA. ii, 208.

[20] Defined at Vin. iv. 86 as "after noon has passed until sunrise." Cf. S. v. 470; A. i. 212; Kvu. II. 6.

[21] Made into a dukkata offence for monks at Vin. ii. 108, and into a pācittiya for nuns at Vin. iv. 267. Cf. D. i. 6; Kvu. II. 7.

[22] Cf. Kvu. II. 8.

[23] Cf. Pāc. 87; D. i. 7; A. i. 181; Vin. i. 192, ii. 163. MA. ii. 209 says that "high beds" are those that exceed the (prescribed) measure, while "large beds" are those that are not allowable.

[24] Cf. Vin. iii. 236 ff. (Nissag. 18); Kvu. II. 10.

[25] Cf. Vin. iii. 208, where the nun Uppalavaṇṇa prepared (or roasted) meat before offering it to the Lord.

[26] Cf. D. i. 8; S. iii. 239.

[27] kaṃsa, see Nuns' Nissag. XI, XII and note at B.D. iii. 239. But MA. ii. 210 = DA. i 79 says a kaṃsa is called a golden bowl with reference to a method of cheating with copper bowls that have been made of a golden colour.

[28] MA. ii. 210 = DA. i. 79 mention three methods: "heart-break," hadaya-bheda, used in measuring ghee, oil, etc.; "pyramid-break," sikhā-bheda, used in measuring sesamum, husked rice, etc.; "cord-break," rajju-bheda, used in measuring fields and sites.

[29] DA. i. 80, this is twofold: hidden in the snow, hidden in a thicket, they kidnap people.

[30] As at D. i. 71.

[31] The eight requisites, MA. ii. 213 = DA. i. 207.

[32] [Ed. corrected as per M.L.S. 51 n.25] Cf. D. i. 70.

[33] Cf. M. i. 221.

[34] As at D. i. 70, etc.

[35] As at D. i. 71.

[36] Cf. M. i. 273, iii. 3, etc.

[37] Given also at M. i. 60, 274-76.

[38] niṭṭham gacchati can also mean "come to the conclusion" (in thought), as above. But MA. ii. 217 appears here to take it in the sense of fulfilment, saying tīsu ratanesu niṭṭham gacchati, he goes to fulfilment, or the goal, in the Three Jewels. Cf. A. ii. 175, iii. 450, v. 119 ff.

[39] Stock, as at M. i. 22, etc.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

3. Tatiya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

3. The Third Division

28. Greater Discourse on the Simile of the Elephant's Footprint

Mahā Hatthi-Pad'Opama Suttaṃ

Translated from the Pali by I.B. Horner, O.B.E., M.A.

Associate of Newham College, Cambridge

First Published in 1954

[230]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

There the venerable Sāriputta addressed the monks, saying:

"Reverend monks."

"Your reverence," these monks answered the venerable Sāriputta in assent.

The venerable Sāriputta spoke thus:

"As, your reverences,

among all creatures that can walk[1]

all pedal qualities are combined in an elephant's foot,[2]

and as the elephant's foot is chief among these

in point of size,

so, your reverences,

all skilled states of mind

are included among the four ariyan truths.

Among what four?

Among the ariyan truth of anguish,

among the ariyan truth of the uprising of anguish,

among the ariyan truth of the stopping of anguish,

among the ariyan truth of the course

leading to the stopping of anguish.

[231] And what, your reverences,

is the ariyan truth of anguish?[3]

Birth is anguish

and ageing is anguish

and dying is anguish;

and grief,

lamentation,

sorrow,

tribulation

and despair are anguish,

and not getting what one wants,

that too is anguish.

In brief

the five groups of grasping are anguish.

And what, your reverences,

are the five groups of grasping?

Just these;

the group of grasping after material shape,

the group of grasping after feeling,

the group of grasping after perception,

the group of grasping after the habitual tendencies,

the group of grasping after consciousness.[4]

And what, your reverences,

is the group of grasping after material shapes?

The four great elements,

and the material shape that is derived

from the four great elements.

And what, your reverences,

are the four great elements?

The element of extension,

the liquid element,

the element of heat,

the element of motion.[5]

And what, your reverences,

is the element of extension?

The element of extension may be internal,

it may be external.

And what,[6] your reverences,

is the internal element of extension?

Whatever is[7] hard,

solid,

is internal,[8]

referable to an individual[88]

and derived therefrom,

that is to say:

the hair of the head,

the hair of the body,

nails,

teeth,

skin,

flesh,

sinews,

bones,

marrow of the bones,

kidney,

heart,

liver,

pleura,

spleen,

lungs,

intestines,

mesentery,

stomach,

excrement,

or whatever other thing is hard,

solid,

is internal,

referable to an individual

or derived therefrom -

this, your reverences,

is called the internal element of extension.

Whatever[9] is an internal element of extension

and whatever is an external element of extension,[10]

just these are the element of extension.

By means of perfect intuitive wisdom

it should be seen of this

as it really is, thus:

This is not mine,

this am I not,

this is not my self.

Having seen this thus

as it really is

by means of perfect intuitive wisdom,

he disregards the element of extension,

he cleanses his mind

of the element of extension.

[232] There comes to be a time, your reverences,

when the element of extension[11]

that is external

is agitated;

at that time the external element of extension disappears.

The impermanence

of this ancient external element of extension

can be shown, your reverences,

its liability to destruction can be shown,

its liability to decay can be shown,

its liability to change can be shown.

So what of this short-lived body

derived from craving?

There is not anything here for saying,

'I'

or 'mine'

or 'I am.'

Your reverences,

if others abuse,

revile,

annoy,[12]

vex this monk,

he comprehends:

'This painful feeling that has arisen in me

is born of sensory impingement on the ear,

it has a cause,

not no cause.

What is the cause?

Sensory impingement is the cause.'

He sees that sensory impingement[13] is impermanent,

he sees that feeling is impermanent,

he sees that perception is impermanent,

he sees that the habitual tendencies are impermanent,

he sees that consciousness is impermanent.

His mind rejoices,

is pleased,

composed

and is set on[14] the objects of the element.

If, your reverences,

others comport themselves in undesirable,

disagreeable,

unpleasant ways

towards that monk,

and he receives blows from their hands

and from clods of earth

and from sticks

and weapons,

he comprehends thus:

'This body is such

that blows from hands affect it

and blows from clods of earth affect it

and blows from sticks affect it

and blows from weapons affect it.

But this was said by the Lord

in the Parable of the Saw:[15]

"If, monks,

low-down thieves should carve you limb from limb

with a two-handled saw,

whoever sets his heart at enmity,

he, for this reason,

is not a doer of my teaching."

Unsluggish energy shall come to be stirred up by me,

unmuddled mindfulness set up,

the body tranquillised,

impassible,

the mind composed and one-pointed.

Now, willingly,

let blows from hands affect this body,

let blows from clods of earth this body,

let blows from sticks this body,

let blows from weapons affect it,

for this teaching of the Awakened Ones is being done.'

If, your reverences,

this monk recollects the Awakened One thus,

if he recollects Dhamma thus,

if he recollects the Order thus,[16]

but there is not established (in him)

the equanimity that depends on [233] skill;[17]

he is strongly moved[18] because of this,

he comes to a strongly moved condition, and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

Your reverences, as a daughter-in-law,

having seen her father-in-law,

is strongly moved

and comes to a strongly moved condition,

so, your reverences,

if while this monk is recollecting the Awakened One,

if while this monk is recollecting the dhamma,

if while this monk is recollecting the Order,

the equanimity that depends on skill

is not established (in him);

he is strongly moved because of this,

he comes to a strongly moved condition,

and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

But if, your reverences,

while this monk is recollecting the Awakened One thus

while this monk is recollecting the dhamma thus

while this monk is recollecting the Order thus,

the equanimity that depends on skill

is established (in him),

he, because of this is pleased.

Up to this point, your reverences,

much has been done by the monk.

And what, your reverences, is the liquid element?

The liquid element[19] may be internal,

it may be external.

And what, your reverences,

is the internal liquid element?

Whatever is liquid,

fluid,

is internal,

referable to an individual

or derived therefrom,

that is to say:

bile,

phlegm,

pus,

blood,

sweat,

fat,

tears,

serum,

saliva,

mucus,

synovial fluid,

urine

or whatever other thing is liquid,

fluid,

is internal,

referable to an individual

or derived therefrom -

this, your reverences,

is called the internal liquid element.

Whatever is an internal liquid element

and whatever is an external liquid element,

just these are the liquid element.

By means of perfect intuitive wisdom

it should be seen of this

as it really is, thus:

This is not mine,

this am I not,

this is not my self.

Having seen this thus

as it really is

by means of perfect intuitive wisdom,

he disregards the liquid element,

he cleanses his mind

of the liquid element.

There comes to be a time, your reverences,

when the liquid element that is external is agitated;

it carries away villages

and it carries away little towns

and it carries away towns

and it carries away districts

and it carries away districts and regions.

There [234] comes to be a time, your reverences,

when the waters in the great ocean[20] go down[21] a hundred yojanas,

and when they go down two hundred yojanas,

and when they go down three hundred yojanas,

and when they go down four hundred yojanas,

and when they go down five hundred yojanas,

and when they go down six hundred yojanas

and when they go down seven hundred yojanas.

There comes to be a time, your reverences,

when the water in the great ocean

stands at (the height of) seven palm trees (in depth),

when the water stands at (the height of) six palm trees (in depth),

when the water stands at (the height of) five palm trees (in depth),

when the water stands at (the height of) four palm trees (in depth),

when the water stands at (the height of) three palm trees (in depth),

when the water stands at (the height of) two palm trees (in depth)

and when the water stands at (the height of) one palm tree (in depth).

There comes to be a time, your reverences,

when the water in the great ocean stands at (the depth of) seven men's stature,

when the water in the great ocean stands at (the depth of) six men's stature,

when the water in the great ocean stands at (the depth of) five men's stature,

when the water in the great ocean stands at (the depth of) four men's stature,

when the water in the great ocean stands at (the depth of) three men's stature,

when the water in the great ocean stands at (the depth of) two men's stature and when the water stands at (the depth of) merely one man's stature.

There comes to be a time, your reverences,

when the water in the great ocean stands at (the depth of) half a man's stature,

and when the water stands merely up to his hip,

and when the water stands merely up to his knee,

and when the water stands merely up to his ankle.

There comes to be a time, your reverences,

when the water in the great ocean

does not wet even a toe-joint.

The impermanence of this ancient liquid element

that is external

can be shown, your reverences,

its liability to destruction can be shown,

its liability to decay can be shown,

its liability to change can be shown.

So what of this short-lived body

derived from craving?

There is not anything here for saying,

'I'

or 'mine'

or 'I am.'

Your reverences,

if others abuse,

revile,

annoy,

vex this monk,

he comprehends:

'This painful feeling that has arisen in me

is born of sensory impingement on the ear,

it has a cause,

not no cause.

What is the cause?

Sensory impingement is the cause.'

He sees that sensory impingement is impermanent,

he sees that feeling is impermanent,

he sees that perception is impermanent,

he sees that the habitual tendencies are impermanent,

he sees that consciousness is impermanent.

His mind rejoices,

is pleased,

composed

and is set on the objects of the element.

If, your reverences,

others comport themselves in undesirable,

disagreeable,

unpleasant ways

towards that monk,

and he receives blows from their hands

and from clods of earth

and from sticks

and weapons,

he comprehends thus:

'This body is such

that blows from hands affect it

and blows from clods of earth affect it

and blows from sticks affect it

and blows from weapons affect it.

But this was said by the Lord

in the Parable of the Saw:

"If, monks,

low-down thieves should carve you limb from limb

with a two-handled saw,

whoever sets his heart at enmity,

he, for this reason,

is not a doer of my teaching."

Unsluggish energy shall come to be stirred up by me,

unmuddled mindfulness set up,

the body tranquillised,

impassible,

the mind composed and one-pointed.

Now, willingly,

let blows from hands affect this body,

let blows from clods of earth this body,

let blows from sticks this body,

let blows from weapons affect it,

for this teaching of the Awakened Ones is being done.'

If, your reverences,

this monk recollects the Awakened One thus,

if he recollects dhamma thus,

if he recollects the Order thus,

but there is not established (in him)

the equanimity that depends on skill;

he is strongly moved because of this,

he comes to a strongly moved condition, and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

Your reverences, as a daughter-in-law,

having seen her father-in-law,

is strongly moved

and comes to a strongly moved condition,

so, your reverences,

if while this monk is recollecting the Awakened One,

if while this monk is recollecting the dhamma,

if while this monk is recollecting the Order,

the equanimity that depends on skill

is not established (in him);

he is strongly moved because of this,

he comes to a strongly moved condition,

and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

But if, your reverences,

while this monk is recollecting the Awakened One thus

while this monk is recollecting the dhamma thus

while this monk is recollecting the Order thus,

the equanimity that depends on skill

is established (in him),

he, because of this is pleased.

Up to this point, your reverences,

much has been done by the monk.

Your reverences,

if others abuse,

revile,

annoy,

vex this monk,

he comprehends:

'This painful feeling that has arisen in me

is born of sensory impingement on the ear,

it has a cause,

not no cause.

What is the cause?

Sensory impingement is the cause.'

He sees that sensory impingement is impermanent,

he sees that feeling is impermanent,

he sees that perception is impermanent,

he sees that the habitual tendencies are impermanent,

he sees that consciousness is impermanent.

His mind rejoices,

is pleased,

composed

and is set on the objects of the element.

If, your reverences,

others comport themselves in undesirable,

disagreeable,

unpleasant ways

towards that monk,

and he receives blows from their hands

and from clods of earth

and from sticks

and weapons,

he comprehends thus:

'This body is such

that blows from hands affect it

and blows from clods of earth affect it

and blows from sticks affect it

and blows from weapons affect it.

But this was said by the Lord

in the Parable of the Saw:

"If, monks,

low-down thieves should carve you limb from limb

with a two-handled saw,

whoever sets his heart at enmity,

he, for this reason,

is not a doer of my teaching."

Unsluggish energy shall come to be stirred up by me,

unmuddled mindfulness set up,

the body tranquillised,

impassible,

the mind composed and one-pointed.

Now, willingly,

let blows from hands affect this body,

let blows from clods of earth this body,

let blows from sticks this body,

let blows from weapons affect it,

for this teaching of the Awakened Ones is being done.'

If, your reverences,

this monk recollects the Awakened One thus,

if he recollects dhamma thus,

if he recollects the Order thus,

but there is not established (in him)

the equanimity that depends on skill;

he is strongly moved because of this,

he comes to a strongly moved condition, and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

Your reverences, as a daughter-in-law,

having seen her father-in-law,

is strongly moved

and comes to a strongly moved condition,

so, your reverences,

if while this monk is recollecting the Awakened One,

if while this monk is recollecting the dhamma,

if while this monk is recollecting the Order,

the equanimity that depends on skill

is not established (in him);

he is strongly moved because of this,

he comes to a strongly moved condition,

and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

But if, your reverences,

while this monk is recollecting the Awakened One thus

while this monk is recollecting the dhamma thus

while this monk is recollecting the Order thus,

the equanimity that depends on skill

is established (in him),

he, because of this is pleased.

Up to this point, your reverences,

much has been done by the monk.

And what, your reverences, is the element of heat?[22]

The heat element may be internal,

it may be external.

And what, your reverences,

is the internal heat element?

Whatever is heat,

warmth,

is internal,

referable to an individual

and derived therefrom,

such as by whatever one is vitalised,

by whatever one is consumed,

by whatever one is burnt up,

and by whatever one has munched,

drunk,

eaten

and tasted

that is properly transmuted (in digestion),

or whatever other thing is heat,

warmth,

is internal,

referable to an individual

or derived therefrom-this, your reverences,

is called the internal heat element.

Whatever is an internal element of heat

and whatever is an external element of heat,

just these are the element of heat.

By means of perfect intuitive [235] wisdom

it should be seen of this as it really is, thus:

This is not mine,

this am I not,

this is not myself.

Having seen this thus

as it really is

by means of perfect intuitive wisdom,

he disregards the heat element,

he cleanses his mind of the heat element.

There comes a time, your reverences,

when the element of heat that is external is agitated,

and it burns up villages

and it burns up little towns

and it burns up towns

and it burns up districts

and it burns up districts and regions.

When it has come to the end of the crops

or to the end of a highway

or to the end of a mountain

or to the end of water

or to a lovely stretch of level ground,

it is extinguished[23] through lack of fuel.

There comes to be a time, your reverences,

when people seek to light a fire

with a cock's feather

or with snippets of gristle.[24]

The impermanence of this ancient external element of heat can be shown, your reverences,

its liability to destruction can be shown,

its liability to decay can be shown,

its liability to change can be shown.

So what of this short-lived body

derived from craving?

There is not anything here for saying,

'I'

or 'mine'

or 'I am.'

Your reverences,

if others abuse,

revile,

annoy,

vex this monk,

he comprehends:

'This painful feeling that has arisen in me

is born of sensory impingement on the ear,

it has a cause,

not no cause.

What is the cause?

Sensory impingement is the cause.'

He sees that sensory impingement is impermanent,

he sees that feeling is impermanent,

he sees that perception is impermanent,

he sees that the habitual tendencies are impermanent,

he sees that consciousness is impermanent.

His mind rejoices,

is pleased,

composed

and is set on the objects of the element.

If, your reverences,

others comport themselves in undesirable,

disagreeable,

unpleasant ways

towards that monk,

and he receives blows from their hands

and from clods of earth

and from sticks

and weapons,

he comprehends thus:

'This body is such

that blows from hands affect it

and blows from clods of earth affect it

and blows from sticks affect it

and blows from weapons affect it.

But this was said by the Lord

in the Parable of the Saw:

"If, monks,

low-down thieves should carve you limb from limb

with a two-handled saw,

whoever sets his heart at enmity,

he, for this reason,

is not a doer of my teaching."

Unsluggish energy shall come to be stirred up by me,

unmuddled mindfulness set up,

the body tranquillised,

impassible,

the mind composed and one-pointed.

Now, willingly,

let blows from hands affect this body,

let blows from clods of earth this body,

let blows from sticks this body,

let blows from weapons affect it,

for this teaching of the Awakened Ones is being done.'

If, your reverences,

this monk recollects the Awakened One thus,

if he recollects dhamma thus,

if he recollects the Order thus,

but there is not established (in him)

the equanimity that depends on skill;

he is strongly moved because of this,

he comes to a strongly moved condition, and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

Your reverences, as a daughter-in-law,

having seen her father-in-law,

is strongly moved

and comes to a strongly moved condition,

so, your reverences,

if while this monk is recollecting the Awakened One,

if while this monk is recollecting the dhamma,

if while this monk is recollecting the Order,

the equanimity that depends on skill

is not established (in him);

he is strongly moved because of this,

he comes to a strongly moved condition,

and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

But if, your reverences,

while this monk is recollecting the Awakened One thus

while this monk is recollecting the dhamma thus

while this monk is recollecting the Order thus,

the equanimity that depends on skill

is established (in him),

he, because of this is pleased.

Up to this point, your reverences,

much has been done by the monk.

Your reverences,

if others abuse,

revile,

annoy,

vex this monk,

he comprehends:

'This painful feeling that has arisen in me

is born of sensory impingement on the ear,

it has a cause,

not no cause.

What is the cause?

Sensory impingement is the cause.'

He sees that sensory impingement is impermanent,

he sees that feeling is impermanent,

he sees that perception is impermanent,

he sees that the habitual tendencies are impermanent,

he sees that consciousness is impermanent.

His mind rejoices,

is pleased,

composed

and is set on the objects of the element.

If, your reverences,

others comport themselves in undesirable,

disagreeable,

unpleasant ways

towards that monk,

and he receives blows from their hands

and from clods of earth

and from sticks

and weapons,

he comprehends thus:

'This body is such

that blows from hands affect it

and blows from clods of earth affect it

and blows from sticks affect it

and blows from weapons affect it.

But this was said by the Lord

in the Parable of the Saw:

"If, monks,

low-down thieves should carve you limb from limb

with a two-handled saw,

whoever sets his heart at enmity,

he, for this reason,

is not a doer of my teaching."

Unsluggish energy shall come to be stirred up by me,

unmuddled mindfulness set up,

the body tranquillised,

impassible,

the mind composed and one-pointed.

Now, willingly,

let blows from hands affect this body,

let blows from clods of earth this body,

let blows from sticks this body,

let blows from weapons affect it,

for this teaching of the Awakened Ones is being done.'

If, your reverences,

this monk recollects the Awakened One thus,

if he recollects dhamma thus,

if he recollects the Order thus,

but there is not established (in him)

the equanimity that depends on skill;

he is strongly moved because of this,

he comes to a strongly moved condition, and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

Your reverences, as a daughter-in-law,

having seen her father-in-law,

is strongly moved

and comes to a strongly moved condition,

so, your reverences,

if while this monk is recollecting the Awakened One,

if while this monk is recollecting the dhamma,

if while this monk is recollecting the Order,

the equanimity that depends on skill

is not established (in him);

he is strongly moved because of this,

he comes to a strongly moved condition,

and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

But if, your reverences,

while this monk is recollecting the Awakened One thus

while this monk is recollecting the dhamma thus

while this monk is recollecting the Order thus,

the equanimity that depends on skill

is established (in him),

he, because of this is pleased.

Up to this point, your reverences,

much has been done by the monk.

And what, your reverences, is the element of motion?[25]

The element of motion may be internal,

it may be external.

And what, your reverences,

is the internal element of motion?

Whatever is motion,

wind,

is internal,

referable to an individual

and derived therefrom,

such as winds going upwards,

winds going downwards,

winds in the abdomen,

winds in the belly,

winds that shoot across the several limbs,

in-breathing,

out-breathing,

or whatever other thing is motion,

wind,

is internal,

referable to an individual

and derived therefrom -

this, your reverences,

is called the internal element of motion.

Whatever is an internal element of motion

and whatever is an external element of motion,

just these are the element of motion.

By means of perfect intuitive wisdom

it should be seen of this

as it really is, thus:

This is not mine,

this am I not,

this is not myself.

Having seen this thus as it really is

by means of perfect intuitive wisdom,

he disregards the element of motion,

he cleanses his mind of the element of motion.

There comes a time, your reverences,

when the element of motion that is external is agitated,

and it carries away villages

and it carries away little towns

and it carries away towns

and it carries away districts

and it carries away districts and regions.

There comes to be a time, your reverences,

when in the last month of the hot weather

people are looking about for wind

by means [236] of a palm (leaf) fan[26]

and a fan for fanning the fire,[26]

and they do not expect grasses in the top of the thatch.[27]

The impermanence of this ancient external element of motion can be shown, your reverences,

its liability to destruction can be shown,

its liability to decay can be shown,

its liability to change can be shown.

So what of this short-lived body

derived from craving?

There is not anything here for saying,

'I'

or 'mine'

or 'I am.'

Your reverences,

if others abuse,

revile,

annoy,

vex this monk,

he comprehends:

'This painful feeling that has arisen in me

is born of sensory impingement on the ear,

it has a cause,

not no cause.

What is the cause?

Sensory impingement is the cause.'

He sees that sensory impingement is impermanent,

he sees that feeling is impermanent,

he sees that perception is impermanent,

he sees that the habitual tendencies are impermanent,

he sees that consciousness is impermanent.

His mind rejoices,

is pleased,

composed

and is set on the objects of the element.

If, your reverences,

others comport themselves in undesirable,

disagreeable,

unpleasant ways

towards that monk,

and he receives blows from their hands

and from clods of earth

and from sticks

and weapons,

he comprehends thus:

'This body is such

that blows from hands affect it

and blows from clods of earth affect it

and blows from sticks affect it

and blows from weapons affect it.

But this was said by the Lord

in the Parable of the Saw:

"If, monks,

low-down thieves should carve you limb from limb

with a two-handled saw,

whoever sets his heart at enmity,

he, for this reason,

is not a doer of my teaching."

Unsluggish energy shall come to be stirred up by me,

unmuddled mindfulness set up,

the body tranquillised,

impassible,

the mind composed and one-pointed.

Now, willingly,

let blows from hands affect this body,

let blows from clods of earth this body,

let blows from sticks this body,

let blows from weapons affect it,

for this teaching of the Awakened Ones is being done.'

If, your reverences,

this monk recollects the Awakened One thus,

if he recollects dhamma thus,

if he recollects the Order thus,

but there is not established (in him)

the equanimity that depends on skill;

he is strongly moved because of this,

he comes to a strongly moved condition, and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

Your reverences, as a daughter-in-law,

having seen her father-in-law,

is strongly moved

and comes to a strongly moved condition,

so, your reverences,

if while this monk is recollecting the Awakened One,

if while this monk is recollecting the dhamma,

if while this monk is recollecting the Order,

the equanimity that depends on skill

is not established (in him);

he is strongly moved because of this,

he comes to a strongly moved condition,

and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

But if, your reverences,

while this monk is recollecting the Awakened One thus

while this monk is recollecting the dhamma thus

while this monk is recollecting the Order thus,

the equanimity that depends on skill

is established (in him),

he, because of this is pleased.

Up to this point, your reverences,

much has been done by the monk.

Your reverences,

if others abuse,

revile,

annoy,

vex this monk,

he comprehends:

'This painful feeling that has arisen in me

is born of sensory impingement on the ear,

it has a cause,

not no cause.

What is the cause?

Sensory impingement is the cause.'

He sees that sensory impingement is impermanent,

he sees that feeling is impermanent,

he sees that perception is impermanent,

he sees that the habitual tendencies are impermanent,

he sees that consciousness is impermanent.

His mind rejoices,

is pleased,

composed

and is set on the objects of the element.

If, your reverences,

others comport themselves in undesirable,

disagreeable,

unpleasant ways

towards that monk,

and he receives blows from their hands

and from clods of earth

and from sticks

and weapons,

he comprehends thus:

'This body is such

that blows from hands affect it

and blows from clods of earth affect it

and blows from sticks affect it

and blows from weapons affect it.

But this was said by the Lord

in the Parable of the Saw:

"If, monks,

low-down thieves should carve you limb from limb

with a two-handled saw,

whoever sets his heart at enmity,

he, for this reason,

is not a doer of my teaching."

Unsluggish energy shall come to be stirred up by me,

unmuddled mindfulness set up,

the body tranquillised,

impassible,

the mind composed and one-pointed.

Now, willingly,

let blows from hands affect this body,

let blows from clods of earth this body,

let blows from sticks this body,

let blows from weapons affect it,

for this teaching of the Awakened Ones is being done.'

If, your reverences,

this monk recollects the Awakened One thus,

if he recollects dhamma thus,

if he recollects the Order thus,

but there is not established (in him)

the equanimity that depends on skill;

he is strongly moved because of this,

he comes to a strongly moved condition, and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

Your reverences, as a daughter-in-law,

having seen her father-in-law,

is strongly moved

and comes to a strongly moved condition,

so, your reverences,

if while this monk is recollecting the Awakened One,

if while this monk is recollecting the dhamma,

if while this monk is recollecting the Order,

the equanimity that depends on skill

is not established (in him);

he is strongly moved because of this,

he comes to a strongly moved condition,

and thinks:

'It is unprofitable for me,

it is not profitable for me,

it is ill gotten by me,

it is not well gotten by me

that, although I recollect the Awakened One thus,

although I recollect dhamma thus,

although I recollect the Order thus,

the equanimity that depends on skill

is not established (in me).'

But if, your reverences,

while this monk is recollecting the Awakened One thus

while this monk is recollecting the dhamma thus

while this monk is recollecting the Order thus,

the equanimity that depends on skill

is established (in him),

he, because of this is pleased.

Up to this point, your reverences,

much has been done by the monk.

Your reverences, just as a space that is enclosed

by stakes

and creepers

and grass

and clay

is known as a dwelling,

so a space that is enclosed

by bones

and sinews

and flesh

and skin

is known as a material shape.

If, your reverences,

the eye that is internal is intact[28]

but external material shapes

do not come within its range

and there is no appropriate impact,

then there is no appearance

of the appropriate section[29] of consciousness.

If, your reverences,

the eye that is internal is intact

and external material shapes

come within its range

but without an appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

But when, your reverences,

the eye that is internal is intact

and external material shapes

come within its range

and there is the appropriate impact,

then there is thus an appearance

of the appropriate section of consciousness.

Whatever is material shape

in what has thus come to be,

it is included in the group

of grasping after material shape.

Whatever is feeling

in what has thus come to be,

it is included in the group of grasping after feeling.

Whatever is perception

in what has thus come to be,

it is included in the group of grasping after perception.

Whatever are the habitual tendencies

in what has thus come to be,

they are included in the group of grasping after the habitual tendencies.

Whatever is consciousness

in what has thus come to be,

it is included in the group of grasping after consciousness.

He comprehends thus:

'Thus there is,

so it is said,

the including,

the collecting together,

the coming together

of these five groups of grasping,'

This was said by the Lord:

'Whoever sees conditioned genesis sees [237] dhamma,

whoever sees dhamma sees conditioned genesis.'[30]

These are generated by conditions:

that is to say the five groups of grasping.

Whatever among these five groups of grasping

is desire,

sensual pleasure,

affection,

catching at,

that is the uprising of anguish.

Whatever among these five groups of grasping

is the control of desire and attachment,[31]

the ejection of desire and attachment,[31]

that is the stopping of anguish.

Up to this point, your reverences,

much has been done by the monk.

If, your reverences,

the ear that is internal is intact

but external sounds

do not come within its range

and there is no appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

If, your reverences,

the ear that is internal is intact

and external sounds

come within its range

but without an appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

But when, your reverences,

the ear that is internal is intact

and external sounds

come within its range

and there is the appropriate impact,

then there is thus an appearance

of the appropriate section of consciousness.

Whatever is material shape

in what has thus come to be,

it is included in the group

of grasping after material shape.

Whatever is feeling

in what has thus come to be,

it is included in the group of grasping after feeling.

Whatever is perception

in what has thus come to be,

it is included in the group of grasping after perception.

Whatever are the habitual tendencies

in what has thus come to be,

they are included in the group of grasping after the habitual tendencies.

Whatever is consciousness

in what has thus come to be,

it is included in the group of grasping after consciousness.

He comprehends thus:

'Thus there is,

so it is said,

the including,

the collecting together,

the coming together

of these five groups of grasping,'

This was said by the Lord:

'Whoever sees conditioned genesis sees dhamma,

whoever sees dhamma sees conditioned genesis.'

These are generated by conditions:

that is to say the five groups of grasping.

Whatever among these five groups of grasping

is desire,

sensual pleasure,

affection,

catching at,

that is the uprising of anguish.

Whatever among these five groups of grasping

is the control of desire and attachment,

the ejection of desire and attachment,

that is the stopping of anguish.

Up to this point, your reverences,

much has been done by the monk.

If, your reverences,

the nose that is internal is intact

but external scents

do not come within its range

and there is no appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

If, your reverences,

the nose that is internal is intact

and external scents

come within its range

but without an appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

But when, your reverences,

the nose that is internal is intact

and external scents

come within its range

and there is the appropriate impact,

then there is thus an appearance

of the appropriate section of consciousness.

Whatever is material shape

in what has thus come to be,

it is included in the group

of grasping after material shape.

Whatever is feeling

in what has thus come to be,

it is included in the group of grasping after feeling.

Whatever is perception

in what has thus come to be,

it is included in the group of grasping after perception.

Whatever are the habitual tendencies

in what has thus come to be,

they are included in the group of grasping after the habitual tendencies.

Whatever is consciousness

in what has thus come to be,

it is included in the group of grasping after consciousness.

He comprehends thus:

'Thus there is,

so it is said,

the including,

the collecting together,

the coming together

of these five groups of grasping,'

This was said by the Lord:

'Whoever sees conditioned genesis sees dhamma,

whoever sees dhamma sees conditioned genesis.'

These are generated by conditions:

that is to say the five groups of grasping.

Whatever among these five groups of grasping

is desire,

sensual pleasure,

affection,

catching at,

that is the uprising of anguish.

Whatever among these five groups of grasping

is the control of desire and attachment,

the ejection of desire and attachment,

that is the stopping of anguish.

Up to this point, your reverences,

much has been done by the monk.

If, your reverences,

the tongue that is internal is intact

but external tastes

do not come within its range

and there is no appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

If, your reverences,

the tongue that is internal is intact

and external tastes

come within its range

but without an appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

But when, your reverences,

the tongue that is internal is intact

and external tastes

come within its range

and there is the appropriate impact,

then there is thus an appearance

of the appropriate section of consciousness.

Whatever is material shape

in what has thus come to be,

it is included in the group

of grasping after material shape.

Whatever is feeling

in what has thus come to be,

it is included in the group of grasping after feeling.

Whatever is perception

in what has thus come to be,

it is included in the group of grasping after perception.

Whatever are the habitual tendencies

in what has thus come to be,

they are included in the group of grasping after the habitual tendencies.

Whatever is consciousness

in what has thus come to be,

it is included in the group of grasping after consciousness.

He comprehends thus:

'Thus there is,

so it is said,

the including,

the collecting together,

the coming together

of these five groups of grasping,'

This was said by the Lord:

'Whoever sees conditioned genesis sees dhamma,

whoever sees dhamma sees conditioned genesis.'

These are generated by conditions:

that is to say the five groups of grasping.

Whatever among these five groups of grasping

is desire,

sensual pleasure,

affection,

catching at,

that is the uprising of anguish.

Whatever among these five groups of grasping

is the control of desire and attachment,

the ejection of desire and attachment,

that is the stopping of anguish.

Up to this point, your reverences,

much has been done by the monk.

If, your reverences,

the body that is internal is intact

but external contact

do not come within its range

and there is no appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

If, your reverences,

the body that is internal is intact

and external contact

come within its range

but without an appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

But when, your reverences,

the body that is internal is intact

and external contact

come within its range

and there is the appropriate impact,

then there is thus an appearance

of the appropriate section of consciousness.

Whatever is material shape

in what has thus come to be,

it is included in the group

of grasping after material shape.

Whatever is feeling

in what has thus come to be,

it is included in the group of grasping after feeling.

Whatever is perception

in what has thus come to be,

it is included in the group of grasping after perception.

Whatever are the habitual tendencies

in what has thus come to be,

they are included in the group of grasping after the habitual tendencies.

Whatever is consciousness

in what has thus come to be,

it is included in the group of grasping after consciousness.

He comprehends thus:

'Thus there is,

so it is said,

the including,

the collecting together,

the coming together

of these five groups of grasping,'

This was said by the Lord:

'Whoever sees conditioned genesis sees dhamma,

whoever sees dhamma sees conditioned genesis.'

These are generated by conditions:

that is to say the five groups of grasping.

Whatever among these five groups of grasping

is desire,

sensual pleasure,

affection,

catching at,

that is the uprising of anguish.

Whatever among these five groups of grasping

is the control of desire and attachment,

the ejection of desire and attachment,

that is the stopping of anguish.

Up to this point, your reverences,

much has been done by the monk.

If, your reverences,

the mind that is internal is intact

but external mental objects

do not come within its range

and there is no appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

If, your reverences,

the mind that is internal is intact

and external mental objects

come within its range

but without an appropriate impact,

then there is no appearance

of the appropriate section of consciousness.

But when, your reverences,

the mind that is internal is intact

and external mental objects

come within its range

and there is the appropriate impact,

then there is thus an appearance

of the appropriate section of consciousness.

Whatever is material shape

in what has thus come to be,

it is included in the group

of grasping after material shape.

Whatever is feeling

in what has thus come to be,

it is included in the group of grasping after feeling.

Whatever is perception

in what has thus come to be,

it is included in the group of grasping after perception.

Whatever are the habitual tendencies

in what has thus come to be,

they are included in the group of grasping after the habitual tendencies.

Whatever is consciousness

in what has thus come to be,

it is included in the group of grasping after consciousness.

He comprehends thus:

'Thus there is,

so it is said,

the including,

the collecting together,

the coming together

of these five groups of grasping,'

This was said by the Lord:

'Whoever sees conditioned genesis sees dhamma,

whoever sees dhamma sees conditioned genesis.'

These are generated by conditions:

that is to say the five groups of grasping.

Whatever among these five groups of grasping

is desire,

sensual pleasure,

affection,

catching at,

that is the uprising of anguish.

Whatever among these five groups of grasping

is the control of [238] desire and attachment,

the ejection of desire and attachment,

that is the stopping of anguish.

Up to this point, your reverences,

much has been done by the monk.

Thus spoke the venerable Sāriputta.

Delighted, these monks rejoiced in what the venerable Sāriputta had said.

The Greater Discourse

on

the Simile of the Elephant's Footprint

the Eighth

[1] Simile as at S. i. 86.

[2] Cf. A. iii. 364.

[3] MA. ii. 218 says the teaching on the whole of anguish is meant here, but it has been set out in the Vism. (p. 494 ff.).

[4] As at S. iii. 58-59.

[5] See M. Sta. 1 for these elements.

[6] Quoted at MA. i. 25.

[7] As at M. i. 421, iii. 240 (six elements given). Vism. 348 says the four elements are treated briefly in the Mahā Satipaṭṭhāna, and at length in the Mahā-Hatthipadopama, the Rāhulovāda (M. i. 421) and the Dhātu Vibhaṇga (M. iii. 237).

[8] MA. ii. 222 says both these are synonyms for "one's own," niyaka.

[9] As at A. ii. 164.

[10] MA. ii. 223 refers to Vbh., ayo lohaṃ tipu sīsaṃ (Vbh. 82), with which passage compare above.

This is likely not a mistake. Bhk. Bodhi notes that "According to ancient Indian cosmology the cyclical destruction of the world may be due to either water, fire, or wind. See Vsm XIII, 30-65." The earth was held to be supported by water ... the turtle comes after.

See also note 1 at Bhk. Thanissaro's translation.

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

3. Tatiya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

3. The Third Division

29. Greater Discourse on the Simile of the Pith

Mahā Sār'Opama Suttaṃ

[238]

THUS have I heard:

At one time the Lord was staying near Rājagaha

on Mount Vulture Peak not long after Devadatta had left (the Order).[1].

There the Lord addressed the monks concerning Devadatta:

"Here, monks,[2] some young man of family

has gone forth from home into homelessness

through faith

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair.

I am beset by anguish,

overwhelmed by anguish.

Maybe the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.[3]

Because of the gains,

honours,

fame,

he becomes satisfied,

his purpose is fulfilled.

Because of the gains,

honours,

fame,

he exalts himself

and disparages others,

saying:

'It is I who am a recipient,

being famous,

but those other monks[4]

are little known,

of little esteem.'[5]

He, because of the gains,

honours,

fame,

is exultant,

indolent,

and falls into sloth;

being indolent,

he dwells ill.

Monks, it is like a man walking about aiming at the pith,

seeking for the pith,

looking [239] about for the pith

of a great, stable and pithy tree,[6]

who passes by the pith itself,

passes by the softwood,

passes by the bark,

passes by the young shoots,

and who,

having cut down the branches and foliage,

might go away taking them with him

thinking they were the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

passes by the softwood,

passes by the bark,

passes by the young shoots,

and having cut down the branches and foliage,

is going away taking them with him

thinking they are the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

Even so, monks,

some young man of family here,

having gone forth from home into homelessness

through faith,

thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

Maybe the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

Because of the gains,

honours,

fame,

he becomes satisfied,

his purpose is fulfilled.

Because of the gains,

honours,

fame,

he exalts himself

and disparages others,

saying:

'It is I who am a recipient,

being famous,

but those other monks

are little known,

of little esteem.'

He, because of the gains,

honours,

fame,

is exultant,

indolent,

and falls into sloth;

being indolent,

he dwells ill.

Monks, this is called

a monk who takes hold of the branches and foliage

of the Brahma-faring,

and because of this

he fails of (full) accomplishment.[7]

§

But, monks, some young man of family here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

Maybe the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

But because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

Because of the gains,

honours,

fame,

he does not exalt himself,

he does not [240] disparage others.

Because of the gains,

honours,

fame,

he is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

his purpose is fulfilled.

Because of this success in moral habit,

he exalts himself,

disparages others,

thinking:

'It is I who am of (good) moral habit,

lovely in character,

but these other monks

are of wrong moral habit,

evil in character.'

Because of this success in moral habit,

he is exultant,

he is indolent,

he falls into sloth.

Being indolent,

he dwells ill.

Monks, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

passes by the softwood,

passes by the bark,

and who,

having cut off the young shoots,

might go away

taking them with him

thinking they were the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

passes by the softwood,

passes by the bark,

and having cut down the young shoots,

is going away taking them with him

thinking they are the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

Even so, monks,

some young man of family,

having gone forth from home into homelessness,

thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

Maybe the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

But because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

Because of the gains,

honours,

fame,

he does not exalt himself,

he does not disparage others.

Because of the gains,

honours,

fame,

he is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

his purpose is fulfilled.

Because of this success in moral habit,

he exalts himself,

disparages others,

thinking:

'It is I who am of (good) moral habit,

lovely in character,

but these other monks

are of wrong moral habit,

evil in character.'

Because of this success in moral habit,

he is exultant,

he is indolent,

he falls into sloth.

Being indolent,

he dwells ill.

Monks, this is called

a monk who takes hold of the young shoots of the Brahma-faring,

and because of this

he fails of (full) accomplishment.

§

But, monks, some young man of family here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

Maybe the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

But because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

Because of the gains,

honours,

fame,

he does not exalt himself,

he does not disparage others.

Because of the gains,

honours,

fame,

he is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because [241] of this success in moral habit,

does not exalt himself,

does not disparage others.

He, because of this success in moral habit,

is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he gains success in concentration.

He, because of this success in concentration,

becomes satisfied,

his purpose is fulfilled.

He, because of this success in concentration,

exalts himself,

disparages others,

saying:

'It is I who am concentrated,

their minds are wandering.'

He, because of this success in concentration,

is exultant,

indolent,

he falls into sloth.

Being indolent,

he dwells ill.

Monks, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

passes by the softwood,

and who,

having cut off the bark,

might go away taking it with him

thinking it was the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

passes by the softwood,

and having cut off the bark,

is going away taking it with him

thinking it is the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

Even so, monks, some young man of family here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

Maybe the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

But because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

Because of the gains,

honours,

fame,

he does not exalt himself,

he does not disparage others.

Because of the gains,

honours,

fame,

he is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in moral habit,

does not exalt himself,

does not disparage others.

He, because of this success in moral habit,

is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he gains success in concentration.

He, because of this success in concentration,

becomes satisfied,

his purpose is fulfilled.

He, because of this success in concentration,

exalts himself,

disparages others,

saying:

'It is I who am concentrated,

their minds are wandering.'

He, because of this success in concentration,

is exultant,

indolent,

he falls into sloth.

Being indolent,

he dwells ill.

Monks, this is called

a monk who takes hold of the bark of the Brahma-faring,

and because of this

he fails of (full) accomplishment.

§

But, monks, some young man of family here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

Maybe the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

But because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

Because of the gains,

honours,

fame,

he does not exalt himself,

he does not disparage others.

Because of the gains,

honours,

fame,

he is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

but not yet is his purpose fulfilled.

He, [242] because of this success in moral habit,

does not exalt himself,

does not disparage others.

He, because of this success in moral habit,

is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he gains success in concentration.

He, because of this success in concentration,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in concentration,

does not exalt himself,

does not disparage others.

He, because of this success in concentration,

is not exultant,

not indolent,

he does not fall into sloth.

Being diligent,

he gains knowledge and insight.

He, because of this knowledge and insight,

becomes satisfied,

his purpose is fulfilled.

Because of this knowledge and insight,

he exalts himself,

disparages others,

saying:

'It is I who dwell knowing,

seeing,

but these other monks

dwell not knowing,

not seeing.'

Because of this knowledge and insight

he is exultant,

indolent,

he falls into sloth.

Being indolent,

he lives ill.

Monks, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

having cut out the softwood

might go away taking it with him

thinking it was the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

and having cut out of the softwood,

goes away taking it with him

thinking it is the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

Even so, monks some young man of family here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

Maybe the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

But because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

Because of the gains,

honours,

fame,

he does not exalt himself,

he does not disparage others.

Because of the gains,

honours,

fame,

he is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in moral habit,

does not exalt himself,

does not disparage others.

He, because of this success in moral habit,

is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he gains success in concentration.

He, because of this success in concentration,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in concentration,

does not exalt himself,

does not disparage others.

He, because of this success in concentration,

is not exultant,

not indolent,

he does not fall into sloth.

Being diligent,

he gains knowledge and insight.

He, because of this knowledge and insight,

becomes satisfied,

his purpose is fulfilled.

Because of this knowledge and insight,

he exalts himself,

disparages others,

saying:

'It is I who dwell knowing,

seeing,

but these other monks

dwell not knowing,

not seeing.'

Because of this knowledge and insight

he is exultant,

indolent,

he falls into sloth.

Being indolent,

he lives ill.

Monks, this is called

a monk who takes hold of the softwood of the Brahma-faring,

and because of this

he fails of (full) accomplishment.

§

But, monks, some young man of family here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

Maybe the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

But because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

Because of the gains,

honours,

fame,

he does not exalt himself,

he does not disparage others.

Because of the gains,

[243] honours,

fame,

he is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in moral habit,

does not exalt himself,

does not disparage others.

He, because of this success in moral habit,

is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he gains success in concentration.

He, because of this success in concentration,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in concentration,

does not exalt himself,

does not disparage others.

He, because of this success in concentration,

is not exultant,

not indolent,

he does not fall into sloth.

Being diligent,

he gains knowledge and insight.

He, because of this knowledge and insight,

becomes satisfied,

but not yet is his purpose fulfilled.

Because of this knowledge and vision

he does not exalt himself,

does not disparage others.

Because of this knowledge and vision,

he is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he obtains release as to things of time.[8]

The situation occurs, monks,

when that monk falls away from freedom as to things of time.[9]

Monks, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

and who,

having cut out the pith itself,

might go away taking it with him,

knowing it to be the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man knows the pith,

he knows the softwood,

he knows the bark,

he knows the young [244] shoots,

he knows the branches and foliage,

inasmuch as this good man

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

having cut out the pith itself,

is going away taking it with him,

knowing it to be the pith.

So will he get the good

that could be done by the pith

because it is the pith.'

Even so, monks, some young man of family here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

Maybe the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

But because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

Because of the gains,

honours,

fame,

he does not exalt himself,

he does not disparage others.

Because of the gains,

honours,

fame,

he is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in moral habit,

does not exalt himself,

does not disparage others.

He, because of this success in moral habit,

is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he gains success in concentration.

He, because of this success in concentration,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in concentration,

does not exalt himself,

does not disparage others.

He, because of this success in concentration,

is not exultant,

not indolent,

he does not fall into sloth.

Being diligent,

he gains knowledge and insight.

He, because of this knowledge and insight,

becomes satisfied,

but not yet is his purpose fulfilled.

Because of this knowledge and vision

he does not exalt himself,

does not disparage others.

Because of this knowledge and vision,

he is not exultant,

he is not indolent,

he does not fall into sloth.

Being diligent,

he obtains release as to things that are timeless.

This is impossible, monks,

it cannot come to pass,

that a monk should fall away

from freedom as to things that are timeless.

§

So it is, monks,

that this Brahma-faring[10]

is not for advantage in gains,

honours,

fame;

it is not for advantage in moral habit,

it is not for advantage in concentration,

it is not for advantage in knowledge and vision.

That, monks, which is unshakable freedom of [245] mind,[11]

this is the goal,[11] monks,

of this Brahma-faring,

this the pith,[11]

this the culmination."[11]

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Greater Discourse on the Simile of the Pith:

The Ninth

[1] As at S. i. 153; and cf. Vin. ii. 199, where it is said that Devadatta, having created a schism in the Order, went to Gayāsīsa with five hundred monks. See also Miln. 160.

[2] As at M. i. 200, 46O = A. ii. 123.

[3] Cf. S. ii. 226 ff.; A. ii. 73, ii. [sic iii] 343.

[4] Cf. M. iii. 38.

[5] See under appesakkha in CPD. MA. ii. 231 not only says appaparivārā (seldom "invited"), but "going before or after (the meal) they do not receive (anything)."

[6] See S. v. 163 f.

[7] MA. ii. 231, he thinks that it is enough that he has attained the essence up to this point.

[8] samaya-vimokkha. This is probably a release both as to things that are worldly, mundane and temporal, and as to what is passing or temporary in its nature. As such it is of a less high order than asamayavimokkha, below, from which there is no falling away, for it is "unshakable." MA. ii. 232, quoting Pts. ii. 40 says this is the four ways, the four fruits and nibbāna; while samayavimokkha is the four meditations and the four attainments in immateriality. Vimokkha may have an objective reference to the things one is freed from; while vimutti may be the subjective experience of (mental) freedom. It is curious that the preliminaries to attaining samayavimokkha and asamayavimokkha appear to be identical. This may be due either to some error on the part of a scribe or transcriber, or to some lacuna in the text. For this passage, speaking of ever greater and greater powers won by a monk, may have intended to show that asamayavimokkha was a higher achievement than samayavimokkha.

[9] samaya-vimutti. Word occurs also at Sn. 54; A. iii. 349. And for samayavimutta see A. iii. 173; Kvu. 91; Pug. 4, 11.

[10] As at M. i. 204-5.

[11] MA. ii 232 explains all these terms by the fruit of arahantship.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

3. Tatiya Vagga

The Middle Length Sayings

I. The First Fifty Discourses

3. The Third Division

30. Lesser Discourse on the Simile of the Pith

Cūḷa Sār'Opama Suttaṃ

[245]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then the brahman Piṇgalakoccha[1] approached the Lord;

having approached,

he exchanged greetings with the Lord;

having exchanged greetings of friendliness and courtesy,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the brahman Piṇgalakoccha spoke thus to the Lord:

"Good Gotama, those who are leaders in religious life,[2]

heads of companies,

heads of groups,

teachers of groups,

well known,

famous,

founders of sects,[3]

much honoured[4] by the many folk,

that is to say,

Pūraṇa Kassapa,[5]

Makkhali of the Cowpen,

Ajita of the Hair-blanket,

Pakudha Kaccāyana,

Sañjaya Belaṭṭha's son,[6] the Jain [246] (Nigaṇṭha) Nātha's son -

did all these,

according to their own assertion,

understand[1]

or did they not all understand,

or did some understand,

and did some not understand?"

"Enough, brahman, let this be:

'Did all these,

according to their own assertion,

understand

or did they not all understand,

or did some understand,

and did some not understand?

I will teach you Dhamma, brahman,

listen to it,

attend carefully,

and I will speak."

"Yes, Lord," the brahman Piṇgalakoccha answered the Lord in assent.

"Brahman, it is like a man walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

passes by the softwood,

passes by the bark,

passes by the young shoots,

and who,

having cut down the branches and foliage,

might go away taking them with him

thinking they were the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

passes by the softwood,

passes by the bark,

passes by the young shoots,

and having cut down the branches and foliage,

is going away taking them with him

thinking they are the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

■

Or, Brahman, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

passes by the softwood,

passes by the bark,

and who,

having cut off the young shoots,

might go away

taking them with him

thinking they were the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

passes by the softwood,

passes by the bark,

and having cut down the young shoots,

is going away taking them with him

thinking they are the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

■

[247] Or, Brahman, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

passes by the softwood,

and who,

having cut off the bark,

might go away taking it with him

thinking it was the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

passes by the softwood,

and having cut off the bark,

is going away taking it with him

thinking it is the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

■

Or, Brahman, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

having cut out the softwood

might go away taking it with him

thinking it was the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

and having cut out of the softwood,

goes away taking it with him

thinking it is the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

■

Or, Brahman, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

and who,

having cut out the pith itself,

might go away taking it with him,

knowing it to be the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man knows the pith,

he knows the softwood,

he knows the bark,

he knows the young shoots,

he knows the branches and foliage,

inasmuch as this good man

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

having cut out the pith itself,

is going away taking it with him,

knowing it to be the pith.

So will he get the good

that could be done by the pith

because it is the pith.'

"Even so, brahman, some person here

has gone forth from home into homelessness

through faith

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair.

I am beset by anguish,

overwhelmed by anguish.

[248] But perhaps the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

Because of the gains,

honours,

fame,

he is satisfied,

his purpose is fulfilled.

Because of the gains,

honours,

fame,

he exalts himself

disparages others,

saying:

'It is I who am a recipient,

being famous,

but those other monks

are little known,

of little esteem.'

And he does not develop the desie for

nor does he strive for

realising those other things

which are higher and more excellent

than gains

honours,

fame.

He becomes remiss and lax.

Brahman, it is like a man walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

passes by the softwood,

passes by the bark,

passes by the young shoots,

and who,

having cut down the branches and foliage,

might go away taking them with him

thinking they were the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

passes by the softwood,

passes by the bark,

passes by the young shoots,

and having cut down the branches and foliage,

is going away taking them with him

thinking they are the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

In accordance with this simile, brahman

do I call this person.

But, brahman, some person here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

But perhaps the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

He because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

He because of the gains,

honours,

fame,

he does not exalt himself,

he does not disparage others.

And he develops a desire for

and strives

for realising those other things

which are higher and more elcellent than gains,

honours,

fame.

He does not become remiss or lax.

He attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

his purpose is fulfilled.

Because of this success in moral habit,

he exalts himself,

disparages others,

thinking:

'It is I who am of (good) moral habit,

lovely in character,

but these other monks

are of wrong moral habit,

evil in character.'

And he does not develop the desie for

nor does he strive for

realising those other things

which are higher and more excellent

than success in moral habit.

He becomes remiss and lax.

Brahman, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

passes by the softwood,

passes by the bark,

and who,

having cut off the young shoots,

might go away

taking them with him

thinking they were the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

passes by the softwood,

passes by the bark,

and having cut down the young shoots,

is going away taking them with him

thinking they are the pith.

So will [249] he not get the good

that could be done by the pith

because it is the pith.'

In accordance with this simile, brahman

do I call this person.

But, brahman, some person here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

But perhaps the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

He because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

He because of the gains,

honours,

fame,

he does not exalt himself,

he does not disparage others.

And he develops a desire for

and strives

for realising those other things

which are higher and more excellent than gains,

honours,

fame.

He does not become remiss or lax.

He attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in moral habit,

does not exalt himself,

does not disparage others

and he develops a desire for

and strives

for realising those other things

which are higher and more excellent than

success in moral habit.

He does not become remiss or lax.

He attains success in concentration.

He, because of this success in concentration,

becomes satisfied,

his purpose is fulfilled.

He, because of this success in concentration,

exalts himself,

disparages others,

saying:

'It is I who am concentrated,

their minds are wandering.'

And he does not develop a desire for

and strive

for realising those other things

which are higher and more excellent than success in concentration.

He becomes remiss and lax.

Brahman, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

passes by the softwood,

and who,

having cut off the bark,

might go away taking it with him

thinking it was the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

passes by the softwood,

and having cut off the bark,

is going away taking it with him

thinking it is the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

In accordance with this simile, brahman

do I call this person.

But, brahman, some person here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

But perhaps the annihilation

of this whole mass of anguish

can be [250] shown.'

He, gone forth thus,

receives gains,

honours,

fame.

He because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

He because of the gains,

honours,

fame,

he does not exalt himself,

he does not disparage others.

And he develops a desire for

and strives

for realising those other things

which are higher and more excellent than gains,

honours,

fame.

He does not become remiss or lax.

He attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in moral habit,

does not exalt himself,

does not disparage others

and he develops a desire for

and strives

for realising those other things

which are higher and more excellent than

success in moral habit.

He does not become remiss or lax.

He attains success in concentration.

He, because of this success in concentration,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in concentration,

does not exalt himself,

does not disparage others.

And he develops a desire for

and strives

for realising those other things

which are higher and more excellent than success in concentration.

He does not become remiss or lax.

He attains knowledge and vision.

He, because of this knowledge and vision,

becomes satisfied,

his purpose is fulfilled.

Because of this knowledge and vision,

he exalts himself,

disparages others,

saying:

'It is I who dwell knowing,

seeing,

but these other monks

dwell not knowing,

not seeing.'

And he does not develop a desire for

and strive

for realising those other things

which are higher and more excellent than knowledge and vision.

He becomes remiss and lax.

Brahman, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

who passes by the pith itself,

having cut out the softwood

might go away taking it with him

thinking it was the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man

does not know the pith,

he does not know the softwood,

he does not know the bark,

he does not know the young shoots,

he does not know the branches and foliage,

inasmuch as this good man,

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

passes by the pith itself,

and having cut out of the softwood,

goes away taking it with him

thinking it is the pith.

So will he not get the good

that could be done by the pith

because it is the pith.'

In accordance with this simile, brahman

do I call this person.

But, brahman, some person here

comes to have gone forth from home into homelessness

through faith,

and thinks:

'I am beset by birth,

ageing

and dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

I am beset by anguish,

overwhelmed by anguish.

But perhaps the annihilation

of this whole mass of anguish

can be shown.'

He, gone forth thus,

receives gains,

honours,

fame.

He because of the gains,

honours,

fame,

he does not become satisfied,

his purpose is not fulfilled.

He because of the gains,

honours,

fame,

does not [251] exalt himself,

does not disparage others.

And he develops a desire for

and strives

for realising those other things

which are higher and more excellent than gains,

honours,

fame.

He does not become remiss or lax.

He attains success in moral habit.

He, because of this success in moral habit,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in moral habit,

does not exalt himself,

does not disparage others

and he develops a desire for

and strives

for realising those other things

which are higher and more excellent than

success in moral habit.

He does not become remiss or lax.

He attains success in concentration.

He, because of this success in concentration,

becomes satisfied,

but not yet is his purpose fulfilled.

He, because of this success in concentration,

does not exalt himself,

does not disparage others.

And he develops a desire for

and strives

for realising those other things

which are higher and more excellent than success in concentration.

He does not become remiss or lax.

He attains knowledge and vision.

He, because of this knowledge and vision,

becomes satisfied,

but not yet is his purpose fulfilled.

Because of this knowledge and vision

he does not exalt himself,

does not disparage others.

And he develops a desire for

and strives

for realising those other things

which are higher and more excellent than knowledge and vision.

He does not become remiss or lax.

And what, brahman, are the things

that are higher

and more excellent

than knowledge and vision?

Brahman, some monk here,

aloof from the pleasures of the senses,

aloof from unskilled states of mind,

entering into the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful,

abides in it.

This, brahman, is a state

that is higher

and more excellent

than knowledge and vision.

And again, brahman, the monk,

by allaying initial and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

enters into

and abides in

the second meditation,

which is devoid of initial and discursive thought,

is born of concentration,

and is rapturous and joyful.

This, brahman, is a state

that is higher

and more excellent

than knowledge and vision.

And again, brahman, the monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious;

and he experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful';

and entering into the third meditation,

he abides in it.

This, brahman, is a state

that is higher

and more excellent

than knowledge and vision.

And [252] again, brahman, the monk

by getting rid of joy,

by getting rid of anguish,

and by the going down

of his former pleasures and sorrows,

entering into the fourth meditation,

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness,

abides in it.

This, brahman, is a state

that is higher

and more excellent

than knowledge and vision.

And again, brahman, a monk,

by passing quite beyond

all perception of material shapes,

by the going down of perception of sensory reactions,

by not attending to perceptions of variety,

thinking:

'Ether is unending,'

entering on the plane of infinite ether,

abides in it.

This, brahman, is a state

that is higher

and more excellent

than knowledge and vision.

And again, brahman, a monk,

by passing quite beyond the plane of infinite ether,

thinking:

'Consciousness is unending,'

entering on the plane of infinite consciousness,

abides in it.

This, brahman, is a state

that is higher

and more excellent

than knowledge and vision.

And again, brahman, a monk,

by passing quite beyond the plane of infinite consciousness,

thinking,

'There is not anything,'

entering on the plane of no-thing,

abides in it.

This, brahman, is a state

that is higher

and more excellent

than knowledge and vision.

And again, brahman, a monk,

by passing quite beyond the plane of no-thing,

entering on the plane of neither-perception-nor-non-perception,

abides in it.

This, brahman, is a state

that is higher

and more excellent

than knowledge and vision.

And again, brahman, a monk,

by passing quite beyond the plane of neither-perception-nor-non-perception,

entering on the stopping of perception and feeling,

abides in it.

And having seen by intuitive wisdom

his cankers are utterly destroyed.

This too, brahman, is a state

that is higher

and more excellent

than knowledge and vision.

These, brahman, are the states

that are higher and more excellent

than knowledge and vision.

Brahman, it is like a man walking about

aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

and who,

having cut out the pith itself,

might go away taking it with him,

knowing it to be the pith.

A man with vision,

having seen him,

might say:

'Indeed this good man knows the pith,

he knows the softwood,

he knows the bark,

he knows the young shoots,

he knows the branches and foliage,

inasmuch as this good man

walking about aiming at the pith,

seeking for the pith,

looking about for the pith

of a great, stable and pithy tree,

having cut out the pith itself,

is going away taking it with him,

knowing it to be the pith.

So will he get the good

that could be done by the pith

because it is the pith.'

In accordance with this simile, brahman,

do I call this person.

So it is, brahman, that this Brahma-faring

is not for advantage in gains, honours, fame,

it is not for advantage in moral habit,

it is not for advantage in concentration,

it is not for advantage in knowledge and vision.

That, brahman, which is unshakable [253] freedom of mind,

this is the goal, brahman,

of this Brahma-faring,

this the pith,

this the culmination."

When this had been said, Piṇgalakoccha the brahman spoke thus to the Lord:

"It is wonderful, good Gotama,

good Gotama it is wonderful.

It is as if, good Gotama,

one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the good Gotama.

I am going to the revered Gotama for refuge,

and to Dhamma

and to the Order of monks.

May the good Gotama accept me

as a lay-follower,

one gone for refuge from today forth

for as long as life lasts."

Lesser Discourse on the Simile of the Pith:

the Tenth

[1] MA. ii. 232 says Koccha was his name, and he was called piñgala because he was tawny. A similar meeting with the following conversation with the Lord is ascribed to the wanderer Subhadda at D. ii. 150-51.

[2] samaṇa-brāhmaṇā, but see reasons given at Dial. ii. 165 n. for translating here as above; also see M. i. 227.

[3] titthakarā, see Fur. Dial. i. 143, n.

[4] sādhu, MA. ii. 233 sādhu, sundarā, sappurisa.

[5] The doctrines of these six "heretical" teachers are set forth at D. i. 58-64. Their names occur also at M. i. 250. MA. ii. 233-34, in explaining them, resembles DA. 142-44. On Pūraṇa Kassapa and Makkhali Gosālā, see A.L. Basham, History and Doctrines of the Ājīvikas, 1950.

[6] MA. ii. 234 = DA. i. 144 says Belaṭṭhassa putto. So "the son of the Belaṭṭhi slave-girl" of Dial. ii. 166 is not corroborated by these two commentarial passages. But there is also the reading Belaṭṭhiputto as at M. i. 547. [In "Various Readings" at the end of the hard-copy volume.]

[7] According to MA. ii. 234, if their assertion was one that led onwards, then they understood.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

4. Mahā Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

4. The Greater Division of the Pairs

31. Lesser Discourse in Gosiṇga

Cūḷa Gosiṇga Suttaṃ

[257]

THUS have I heard:

At one time the Lord was staying near Nādikā

in the brick hall.

Now at that time[1] the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila

were staying in a grove[2]

in the Gosiṇga sāl-wood.

Then the Lord,

emerging from solitary meditation towards evening,

approached that grove in the Gosiṇga sāl-wood.

The keeper of the grove

saw the Lord coming from a distance;

and seeing him,

he spoke thus to the Lord:

"Do not, recluse,

enter this grove;

there are three young men of family

staying here desiring Self;[3]

do not cause them discomfort."

The venerable Anuruddha heard the keeper of the grove

conferring with the Lord;

having heard,

he spoke thus to the keeper of the grove:

"Do not, good grove-keeper,

impede the Lord.

It is our teacher,

the Lord,

who is arriving."

Then the venerable Anuruddha approached

the venerable Nandiya

and the venerable Kimbila;

having approached,

he spoke thus to the venerable Nandiya

and the venerable Kimbila:

"Go forward, venerable ones,

go forward, venerable ones;

our teacher,

the Lord

is arriving."

Then the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila,

having gone out to meet the Lord,

one received his bowl and robe,

one made ready a seat,

one set out water for (washing) the feet.

Then the Lord sat down

on the seat made ready;

as he was sitting down

the Lord bathed his feet.

Then these venerable ones,

having greeted the Lord,

sat down at a respectful distance.

As the venerable Anuruddha was sitting down at a respectful distance,

the Lord spoke thus to him:

"I hope that things are going well with you, Anuruddhas,[4]

I hope you are keeping going,

I hope you are not short of almsfood?"

[258] "Things are going well, Lord,

we are keeping going, Lord,

and, Lord,

we are not short of almsfood."

"I hope that you, Anuruddhas,

are living all together on friendly terms

and harmonious,

as milk and water blend,

regarding one another with the eye of affection?"[5]

"Yes, certainly, Lord,

we are living all together on friendly terms

and harmonious,

as milk and water blend,

regarding one another with the eye of affection."

"And how is it that you, Anuruddhas,

are living all together on friendly terms

and harmonious,

as milk and water blend,

regarding one another with the eye of affection?"

"As to this, Lord, it occurred to me:[6]

'Indeed it is a gain for me,

indeed it is well gotten by me,

that I am living with such fellow Brahma-farers.'

On account of this, Lord,

for these venerable ones

friendliness[7] as to acts of body,

whether openly or in private,

has risen up in me,

friendliness as to acts of speech,

whether openly or in private,

has risen up in me,

friendliness as to acts of thought,

whether openly or in private,

has risen up in me.

Because of this, Lord,

it occurred to me:

Now, suppose that I,

having surrendered my own mind,

should live only according to the mind

of these venerable ones?

So I, Lord,

having surrendered my own mind,

am living only according to the mind

of these venerable ones.

Lord, we have divers bodies,[8]

but assuredly only one mind."

■

And the venerable Nandiya too spoke thus to the Lord:

"As to this, Lord, it occurred to me:

'Indeed it is a gain for me,

indeed it is well gotten by me,

that I am living with such fellow Brahma-farers.'

On account of this, Lord,

for these venerable ones

friendliness as to acts of body,

whether openly or in private,

has risen up in me,

friendliness as to acts of speech,

whether openly or in private,

has risen up in me,

friendliness as to acts of thought,

whether openly or in private,

has risen up in me.

Because of this, Lord,

it occurred to me:

Now, suppose that I,

having surrendered my own mind,

should live only according to the mind

of these venerable ones?

So I, Lord,

having surrendered my own mind,

am living only according to the mind

of these venerable ones.

Lord, we have divers bodies,

but assuredly only one mind."

■

And the venerable Kimbila too spoke thus to the Lord:

"As to this, Lord, it occurred to me:

'Indeed it is a gain for me,

indeed it is well gotten by me,

that I am living with such fellow Brahma-farers.'

On account of this, Lord,

for these venerable ones

friendliness as to acts of body,

whether openly or in private,

has risen up in me,

friendliness as to acts of speech,

whether openly or in private,

has risen up in me,

friendliness as to acts of thought,

whether openly or in private,

has risen up in me.

Because of this, Lord,

it occurred to me:

Now, suppose that I,

having surrendered my own mind,

should live only according to the mind

of these venerable ones?

So I, Lord,

having surrendered my own mind,

am living only according to the mind

of these venerable ones.

Lord, we have divers bodies,

but assuredly only one mind."

"Thus it is that we, Lord,

are living all together on friendly [259] terms

and harmonious,

as milk and water blend,

regarding one another with the eye of affection."

"It is good, Anuruddhas,

it is good.

And I hope that you, Anuruddhas,

are living diligent,

ardent,

self-resolute?"

"Yes, certainly, Lord,

we are living diligent,

ardent,

self-resolute."

"And how is it that you, Anuruddhas,

are living diligent,

ardent,

self-resolute?"

"As to this, Lord,

whichever of us returns first[9]

from (going to) a village for almsfood,

he makes ready a seat,

he sets out water for drinking

and water for washing (the feet),

he sets out a refuse-bowl.

Whoever returns last

from (going to) a village for almsfood,

if there are the remains of a meal

and if he so desires,

he eats them;

if he does not desire to do so,

he throws them out

where there are no crops

or drops them into water

where there are no living creatures;

he puts up the seat,

he puts away the water for drinking

and the water for washing,

he puts away the refuse-bowl,

he sweeps the refectory.

Whoever sees a vessel for drinking water

or a vessel for washing water

or a vessel (for water) for rinsing after evacuation,

void and empty,

he sets out (water).

If it is impossible for him (to do this)

by a movement of his hand,

having invited a companion to help us

by signalling (to him) with the hand,

we set out (the water);

but we do not, Lord,

for such a reason,

break into speech.

And then we, Lord,

once in every five nights

sit down together

for talk on Dhamma.

It is thus, Lord,

that we are dwelling diligent,

ardent,

self-resolute."[10]

"It is good, Anuruddhas,

it is good.

But have you, Anuruddhas,

thus living diligent,

ardent,

self-resolute,

attained states of further-men,

the excellent knowledge and insight

befitting the ariyans,

an abiding in comfort?"[11]

"How could that not be, Lord?

For here we, Lord,

for as long as we like,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

entering on the first meditation[12]

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful,

abide therein,

This, Lord, is for us

a state of further-men,

an excellent knowledge and insight

befitting the ariyans,

an abiding in comfort

reached while we are dwelling diligent,

ardent,

self-resolute."

[260] "It is good, Anuruddhas,

it is good.

■

But did you, Anuruddhas,

by passing quite beyond this abiding,

by allaying this abiding,

reach another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort?"

"How could that not be, Lord?

Here we, Lord, for as long as we like,

by allaying initial thought and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

enter into

and abide

in the second meditation

which is devoid of initial and discursive thought,

is born of concentration,

and is rapturous and joyful.

By passing quite beyond that abiding, Lord,

by allaying that abiding,

another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort,

is reached."

"It is good, Anuruddhas,

it is good.

■

But did you, Anuruddhas,

by passing quite beyond this abiding,

by allaying this abiding,

reach another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort?"

"How could that not be, Lord?

Here we, Lord, for as long as we like,

by the fading out of rapture,

dwell with equanimity,

attentive and clearly conscious;

and experience in our persons

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and we enter into

and abide

in the third meditation.

By passing quite beyond that abiding, Lord,

by allaying that abiding,

another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort,

is reached."

"It is good, Anuruddhas,

it is good.

■

But did you, Anuruddhas,

by passing quite beyond this abiding,

by allaying this abiding,

reach another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort?"

"How could that not be, Lord?

Here we, Lord, for as long as we like,

by getting rid of joy,

by getting rid of anguish,

by the going down of our former pleasures and sorrows,

enter into

and abide

in the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

By passing quite beyond that abiding, Lord,

by allaying that abiding,

another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort,

is reached."

"It is good, Anuruddhas,

it is good.

■

But did you, Anuruddhas,

by passing quite beyond this abiding,

by allaying this abiding,

reach another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort?"

[261] "How could that not be, Lord?

Here we, Lord, for as long as we like,

by passing quite beyond all perception of material shapes,

by the going down of perception of sensory reactions,

by not attending to perception of variety,

thinking,

'Ether is unending,'

entering on the plane of infinite ether,

abide in it.

By passing quite beyond that abiding, Lord,

by allaying that abiding,

another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort,

is reached."

"It is good, Anuruddhas,

it is good.

■

But did you, Anuruddhas,

by passing quite beyond this abiding,

by allaying this abiding,

reach another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort?"

"How could that not be, Lord?

Here we, Lord, for as long as we like,

by passing quite beyond the plane of infinite ether,

thinking,

'Consciousness is unending,'

entering on the plane of infinite consciousness,

abide in it.

By passing quite beyond that abiding, Lord,

by allaying that abiding,

another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort,

is reached."

"It is good, Anuruddhas,

it is good.

■

But did you, Anuruddhas,

by passing quite beyond this abiding,

by allaying this abiding,

reach another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort?"

"How could that not be, Lord?

Here we, Lord, for as long as we like,

by passing quite beyond the plane of infinite consciousness,

thinking,

'There is not anything,'

entering on the plane of no-thing,

abide in it.

By passing quite beyond that abiding, Lord,

by allaying that abiding,

another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort,

is reached."

"It is good, Anuruddhas,

it is good.

■

But did you, Anuruddhas,

by passing quite beyond this abiding,

by allaying this abiding,

reach another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort?"

"How could that not be, Lord?

Here we, Lord, for as long as we like,

by passing quite beyond the plane of no-thing,

entering on the plane of neither-perception-nor-non-perception,

we abide in it.

By passing quite beyond that abiding, Lord,

by allaying that abiding,

another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort,

is reached."

"It is good, Anuruddhas,

it is good.

■

But did you, Anuruddhas,

by passing quite beyond this abiding,

by allaying this abiding,

reach another state of further-men,

an excellent knowledge and vision

befitting the ariyans,

an abiding in comfort?"

"How could that not be, Lord?

Here we, Lord, for as long as we like,

by passing quite beyond the plane of neithcr-perception-nor-non-perception,

entering on the stopping of perception and feeling,

abide in it,

and having seen through intuitive wisdom,

our cankers come to be utterly destroyed.

By passing quite beyond that abiding,

Lord, by allaying that abiding,

another state of further-men,

an excellent knowledge and vision befitting the ariyans,

an abiding in comfort,

is reached.

But we, Lord, do not behold another abiding in comfort

that is higher

or more excellent than this abiding in comfort,"

"It is good, Anuruddhas,

it is good.

There is no other abiding in comfort

that is higher

or more excellent than this abiding in comfort."

Then the Lord,

having gladdened,

roused,

incited,

delighted the [262] venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila

with talk on Dhamma,

rising from his seat,

departed.

Then when the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila,

having escorted the Lord,

had turned back again from there,

the venerable Nandiya

and the venerable Kimbila

spoke thus to the venerable Anuruddha:

"Now, did we ever speak thus to the venerable Anuruddha:

'We are acquirers of this or that attainment in abiding,'[13] in virtue of which the venerable Anuruddha

when face to face with the Lord,

made this known of us

up to the destruction of the cankers?"

"The venerable ones have not said to me:

We are acquirers of this and that attainment in abiding.'

But by my mind

the minds of the venerable ones are known to me,

to the effect that

the venerable ones are acquirers

of this and that attainment in abiding.

And devatās also told me this matter:

'These venerable ones

are acquirers of this and that attainment in abiding.'

It is in this way

that the questions put by the Lord were answered."

Then Dīgha Parajana,[14] a yakkha,[15] approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Dīgha Parajana, the yakkha, spoke thus to the Lord:

"Indeed, it is profitable, Lord, for the Vajjis,

it is well-gotten and profitable for the Vajji people[16]

that the Tathāgata is staying (here),

the perfected one,

the fully Self-awakened One,

and these three young men of family:

the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila."

The earth-devas,

having heard the sound of Dīgha Parajana, the yakkha,

made this sound heard:

"Indeed, it is profitable, Lord, for the Vajjis,

it is well-gotten and profitable for the Vajji people

that the Tathāgata is staying (here),

the perfected one,

the fully Self-awakened One,

and these three young men of family:

the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila."

The four great Regent devas[17]

having heard the sound of the earth-devas,

made this sound heard:

"Indeed, it is profitable, Lord, for the Vajjis,

it is well-gotten and profitable for the Vajji people

that the Tathāgata is staying (here),

the perfected one,

the fully Self-awakened One,

and these three young men of family:

the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila."

The devas of the Thirty-three,

having heard the sound of the four great Regent devas,

made this sound heard:

"Indeed, it is profitable, Lord, for the Vajjis,

it is well-gotten and profitable for the Vajji people

that the Tathāgata is staying (here),

the perfected one,

the fully Self-awakened One,

and these three young men of family:

the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila."

The Yama devas,

having heard the sound of the four great Regent devas,

made this sound heard:

"Indeed, it is profitable, Lord, for the Vajjis,

it is well-gotten and profitable for the Vajji people

that the Tathāgata is staying (here),

the perfected one,

the fully Self-awakened One,

and these three young men of family:

the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila."

The Happy devas,

having heard the sound of the Yama devas,

made this sound heard:

"Indeed, it is profitable, Lord, for the Vajjis,

it is well-gotten and profitable for the Vajji people

that the Tathāgata is staying (here),

the perfected one,

the fully Self-awakened One,

and these three young men of family:

the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila."

The devas who delight in creation,

having heard the sound of the Happy devas,

made this sound heard:

"Indeed, it is profitable, Lord, for the Vajjis,

it is well-gotten and profitable for the Vajji people

that the Tathāgata is staying (here),

the perfected one,

the fully Self-awakened One,

and these three young men of family:

the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila."

The devas who have power over the creation of others,

having heard the sound of the devas who delight in creation,

made this sound heard:

"Indeed, it is profitable, Lord, for the Vajjis,

it is well-gotten and profitable for the Vajji people

that the Tathāgata is staying (here),

the perfected one,

the fully Self-awakened One,

and these three young men of family:

the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila."

The devas in the retinue of Brahmā,

having heard the sound of the devas who have power over the creations of others,

made this sound heard:

"Indeed, it is profitable, Lord, for the Vajjis,

it is well-gotten and profitable for the Vajji people

that the Tathāgata is staying (here),

the perfected one,

[263] the fully Self-awakened One,

and these three young men of family:

the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila."

Thus in this moment,

in this second,

these venerable ones became known

as far as the Brahma-world.

"That is so, Dīgha,

that is so, Dīgha,.

If, Dīgha,

that family

from which these three young men of family

have gone forth from home into homelessness

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for that family.

If, Dīgha,

that group of families

from which these three young men of family

have gone forth from home into homelessness

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for that family.

If, Dīgha,

that village

from which these three young men of family

have gone forth from home into homelessness

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for that family.

If, Dīgha,

that little town

from which these three young men of family

have gone forth from home into homelessness

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for that family.

If, Dīgha,

that town

from which these three young men of family

have gone forth from home into homelessness

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for that family.

If, Dīgha,

that district

from which these three young men of family

have gone forth from home into homelessness

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for that family.

If, Dīgha,

all nobles

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for that family.

If, Dīgha,

all brahmans

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for that family.

If, Dīgha,

all merchants

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for that family.

If, Dīgha,

all workers,

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for that family.

And if, Dīgha,

the world

with its devas,

with its Māras,

with its Brahmās,

if creation

with recluses and brahmans,

with devas and men,

were to remember these three young men of family

with a believing mind,

then for a long time

would there be welfare and happiness for the world

with its devas,

with its Māras,

with its Brahmās,

if creation

with recluses and brahmans,

with devas and men.

See, Dīgha,

how these three young men of family

are faring along for the welfare of the manyfolk,

for the happiness of the manyfolk,

out of compassion for the world,

for the good,

the welfare,

the happiness of devas and men."

Thus spoke the Lord.

Delighted, Dīgha, Parajana the yakkhaDīgha,rejoiced in what the Lord had said.

Lesser Discourse in Gosiṇga

[1] This Sutta, as far as p. 259, is the same as M. iii. 155-57, except for a few variations, which include the locations given for the events. Cf. also Vin. i. 350-52 (and see B.D. iv. 501 ff. for notes); and also M. i. 462 and Vin. ii. 182.

[2] MA. ii. 235-36 speaks of dāya as arañña, jungle or forest.

[3] attakāmarūpā.

[4] The plural Anuruddhā is here used for the three names of the three separate monks.

[5] Stock, as at M. i. 206, 398, iii. 156: A. i. 70, iii. 67, 104; S. iv. 225.

[6] Anuruddha himself is here supposed to be speaking.

[7] As at M. i. 222.

[8] kāyā.

[9] Cf. also Vin. i. 157.

[10] Vin. i. 352 goes on differently from here.

[11] M. iii. 157 goes on differently from here.

[12] At Vin. iii. 92, iv. 24 the jhānas form part of the definition of uttari-manussa-dhamma.

[13] Worldly and transcendental, beginning with the first jhāna, MA. ii. 244.

[14] Mentioned at D. iii. 205 among the yakkhas to whom Gotama's followers may appeal for protection. MA. ii. 244 says Dīgha was a devarājā, and Parajana was his name.

[15] There being no exact English equivalent for words denoting non-human beings, they are best left untranslated.

[16] MA. ii. 244 says it is profitable for them to see the Lord and the three disciples, to honour them, to give them gifts of faith, and to hear Dhamma.

[17] As at Vin. i. 12, iii. 18-19.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

4. Mahā Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

4. The Greater Division of the Pairs

32. Greater Discourse in Gosiṇga

Mahā Gosiṇga Suttaṃ

[263]

Thus have I heard:

Thus have I heard:

At one time the Lord was staying in a grove in the Gosiṇga sāl-wood together with MA.y famous disciples who were elders:

with the venerable Sāriputta

and the venerable Moggallāna the Great

and the venerable Kassapa the Great

and [264] the venerable Anuruddha

and the venerable Revata[1]

and the venerable Ānanda

and with other famous disciples who were elders.

Then the venerable Moggallāna the Great,

emerging from solitary meditation towards the evening,

approached the venerable Kassapa the Great;

having approached,

he spoke thus to the venerable Kassapa the Great:

"Let us go, reverend Kassapa,

we will approach the venerable Sāriputta

so as to hear Dhamma."

"Yes, your reverence,"

the venerable Kassapa the Great answered the venerable Moggallāna the Great in assent.

Then the venerable Moggallāna the Great

and the venerable Kassapa the Great

and the venerable Anuruddha

approached the venerable Sāriputta

so as to hear Dhamma.

The venerable Ānanda saw the venerable Moggallāna the Great

and the venerable Kassapa the Great

and the venerable Anuruddha

approaching the venerable Sāriputta

so as to hear Dhamma;

having seen them,

he approached the venerable Revata;

having approached,

he spoke thus to the venerable Revata:

"Reverend Revata, some who are true men

are approaching the venerable Sāriputta

so as to hear Dhamma;

let us go, reverend Revata,

we will approach the venerable Sāriputta

so as to hear Dhamma."

"Yes, your reverence,"

the venerable Revata answered the venerable Ānanda in assent.

Then the venerable Revata

and the venerable Ānanda

approached the venerable Sāriputta

so as to hear Dhamma.

The venerable Sāriputta saw the venerable Revata

and the venerable Ānanda

coming in the distance;

having seen them,

he spoke thus to the venerable Ānanda:

"Let the venerable Ānanda come;

good is the coming of the venerable Ānanda

who is the Lord's attendant,

the Lord's companion.

Delightful,[2] reverend Ānanda,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Ānanda,

would the Gosiṇga sāl-wood be illumined?"

"In this case, reverend Sāriputta,

a monk comes to be one who has heard much,

who MA.ters what he has heard,

who stores [265] what he has heard;

those teachings which are lovely at the beginning,

lovely in the middle,

lovely at the end,

which with the spirit and the letter

declare the Brahma-faring

which is completely fulfilled,

utterly pure -

such teachings come to be much heard by him,

borne in mind,

repeated out loud,

pondered over in the mind,

well comprehended by view;

he teaches Dhamma to the four assemblies

with correct and fluent lines and sentences

for the rooting out of (latent) propensities.[3]

By a monk of such a type, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined."

■

When this had been said,

the venerable Sāriputta spoke thus to the venerable Revata:

"It has been explained, reverend Revata,

by the venerable Ānanda

according to his own capacity.

On this point we are now asking the venerable Revata, saying:

Delightful, reverend Revata,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Revata,

would the Gosiṇga sāl-wood be illumined?"

"In this connection, reverend Sāriputta,

a monk delights in solitary meditation,

he is delighted by solitary meditation,

he is intent on mental tranquillity within,

his meditation is uninterrupted,

he is endowed with vision,

a cultivator of empty places.[4]

By a monk of such a type, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined."

■

When this had been said,

the venerable Sāriputta spoke thus to the venerable Anuruddha:

"It has been explained, reverend Anuruddha,

by the venerable Revata according to his own capacity.

On this point we are now asking the venerable Anuruddha:

Delightful, reverend Anuruddha,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Anuruddha,

would the Gosiṇga sāl-wood be illumined?"

"In this connection, reverend Sāriputta,

a monk surveys the thousand worlds[5]

with purified deva-vision

surpassing that of men.

Reverend Sāriputta, as a MA. with vision

might survey a thousand concentric circles

from the top of a long house,

so, reverend Sāriputta, does a monk survey the thousand worlds

with purified deva-vision,

surpassing that of men.

By a monk of such a type, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined."

■

[266] When this had been said,

the venerable Sāriputta spoke thus to the venerable Kassapa the Great:

"It has been explained, reverend Kassapa,

by the reverend Anuruddha according to his own capacity.

On this point we are asking the venerable Kassapa the Great:

Delightful, reverend Kassapa,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Kassapa,

would the Gosiṇga sāl-wood be illumined?"

"In this connection, reverend Sāriputta,

a monk is both a forest-dweller himself

and one who praises forest-dwelling;

he is an almsman himself

and one who praises being an almsman;

he is a rag-robe wearer himself

and one who praises the wearing of rag-robes;

he wears three robes himself

and is one who praises the wearing of three robes;

he is of few wishes himself

and is one who praises being of few wishes;

he is contented himself

and is one who praises contentment;

he is aloof himself

and is one who praises aloofness;

he is ungregarious himself

and is one who praises ungregariousness;

he is of stirred up energy himself

and is one who praises stirring up energy;

he is possessed of moral habit himself

and is one who praises success in moral habit;

he is possessed of concentration himself

and is one who praises success in concentration;

he is possessed of intuitive wisdom himself

and is one who praises success in intuitive wisdom;

he is possessed of freedom himself

and is one who praises success in freedom;

he is possessed of the knowledge and vision of freedom himself

and is one who praises success in the knowledge and vision of freedom.[6]

By a monk of such a type, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined."

■

When this had been said,

the venerable Sāriputta spoke thus to the venerable Moggallāna the Great:

"It has been explained, reverend Moggallāna,

by the venerable Kassapa the Great according to his own capacity.

On this point we are now asking the venerable Moggallāna the Great:

Delightful, reverend Moggallāna,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Moggallāna,

would the Gosiṇga sāl-wood be illumined?"

"In this connection, reverend Sāriputta,

two monks are talking on Further Dhamma;[7]

they ask one another questions;

in answering [267] one another's questions

they respond and do not fail,

and their talk on Dhamma goes forward.

By a monk of such a type, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined."

■

Then the venerable Moggallāna the Great

spoke thus to the venerable Sāriputta:

"It has been answered by all of us, reverend Sāriputta,

each one according to his own capacity.

On this point we are now asking the venerable Sāriputta:

Delightful, reverend Sāriputta,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined?"

"In this connection, reverend Moggallāna,

a monk has rule over mind,

he is not under mind's rule;

whatever attainment of abiding[8] he wishes to abide in in the morning,

in that attainment of abiding he abides in the morning;

whatever attainment of abiding he wishes to abide in at midday,

in that attainment of abiding he abides at midday;

whatever attainment of abiding he wishes to abide in in the evening,

in that attainment of abiding he abides in the evening.

Reverend Moggallāna,

as a king[9] or a king's chief minister

might have a chest for clothes

filled with differently dyed cloths,

so that no MA.ter which pair of cloths he wished to put on in the morning,

he could put on that self-same pair of cloths in the morning;

no MA.ter which pair of cloths he wished to put on at midday,

he could put on that self-same pair of cloths at midday;

no MA.ter which pair of cloths he wished to put on in the evening,

he could put on that self-same pair of cloths in the evening -

even so, reverend Moggallāna,

a monk rules over mind,

is not under mind's rule;

whatever attainment of abiding he wishes to abide in in the morning,

in that attainment of abiding he abides in the morning;

whatever attainment of abiding he wishes to abide in at midday,

in that attainment of abiding he abides at midday;

whatever attainment of abiding he wishes to abide in in the evening,

in that attainment of abiding he abides in the evening.

By a monk of such a type, reverend Moggallāna,

would the Gosiṇga sāl-wood be illumined."

■

Then the venerable Sāriputta spoke thus to these venerable ones:

"It has been explained by all of us, your reverences,

each one according to his own capacity.

Let us go, your reverences,

we [268] will approach the Lord;

having approached,

we will tell this MA.ter to the Lord;

as the Lord explains it to us

so we will remember it."

"Very well, your reverence,"

these venerable ones answered the venerable Sāriputta in assent.

Then these venerable ones approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Sāriputta spoke thus to the Lord:

"Now, Lord, the venerable Revata

and the venerable Ānanda

approached me in order to hear Dhamma.

And I, Lord, saw the venerable Revata and the venerable Ānanda coming in the distance,

and on seeing the venerable Ānanda,

I spoke thus:

'Let the venerable Ānanda come;

good is the coming of the venerable Ānanda

who is the Lord's attendant,

the Lord's companion.

Delightful, reverend Ānanda,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Ānanda

would the Gosiṇga sāl-wood be illumined?'

When I had spoken thus, Lord

the venerable Ānanda spoke thus to me:

'In this connection, reverend Sāriputta, a monk comes to be one who has heard much,

who MA.ters what he has heard,

who stores what he has heard;

those teachings which are lovely at the beginning,

lovely in the middle,

lovely at the end,

which with the spirit and the letter

declare the Brahma-faring

which is completely fulfilled,

utterly pure -

such teachings come to be much heard by him,

borne in mind,

repeated out loud,

pondered over in the mind,

well comprehended by view;

he teaches Dhamma to the four assemblies

with correct and fluent lines and sentences

for the rooting out of (latent) propensities.

By a monk of such a type, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined."

"It is good, Sāriputta,

it is good.|| ||

It is so that Ānanda,

in answering you properly,

should answer.

For Sāriputta, Ānanda is one who has heard much,

who MA.ters what he has heard,

who stores what he has heard;

those teachings which are lovely at the beginning,

lovely in the middle and lovely at the end,

which with the spirit and the letter

declare the Brahma-faring

which is completely fulfilled,

utterly pure -

such teachings come to be much heard by him,

borne in mind,

repeated out loud,

pondered over in the mind,

well comprehended by view;

he teaches Dhamma to the four assemblies

with correct and fluent lines and sentences

for the rooting out of (latent) propensities."

■

"When this had been said, Lord,

I spoke thus to the venerable Revata:

'It has been answered, reverend Revata,

by the venerable Ānanda

according to his own capacity.

On this point we are now asking the venerable Revata, saying:

Delightful, reverend Revata,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Revata,

would the Gosiṇga sāl-wood be illumined?"

"In this connection, reverend Sāriputta,

a monk delights in solitary meditation,

[269] he is delighted by solitary meditation,

he is intent on mental tranquillity within,

his meditation is uninterrupted,

he is endowed with vision,

a cultivator of empty places.

By a monk of such a type, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined."

"It is good, Sāriputta,

it is good.

It is so that Revata,

in answering you properly,

should answer.

For, Sāriputta, Revata is one who delights in solitary meditation,

who is delighted by solitary meditation,

he is intent on mental tranquillity within,

his meditation is uninterrupted,

he is endowed with vision,

a cultivator of empty places."

■

"When this had been said, Lord, I spoke thus to the venerable Anuruddha:

'It has been answered, reverend Anuruddha,

by the venerable Revata according to his own capacity.

On this point we are now asking the venerable Anuruddha:

Delightful, reverend Anuruddha,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Anuruddha,

would the Gosiṇga sāl-wood be illumined?"

"In this connection, reverend Sāriputta,

a monk surveys the thousand worlds

with purified deva-vision

surpassing that of men.

Reverend Sāriputta, as a MA. with vision

might survey a thousand concentric circles

from the top of a long house,

so, reverend Sāriputta, does a monk survey the thousand worlds

with purified deva-vision,

surpassing that of men.

By a monk of such a type, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined."

"It is good, Sāriputta, it is good.

It is so that Anuruddha,

in answering you properly,

should answer.

For, Sāriputta, Anuruddha surveys the thousand worlds

with purified deva-vision,

surpassing that of men."

■

"When this had been said, Lord, I spoke thus to the venerable Kassapa the Great:"It has been explained, reverend Kassapa,

by the reverend Anuruddha according to his own capacity.

On this point we are asking the venerable Kassapa the Great:

Delightful, reverend Kassapa,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Kassapa,

would the Gosiṇga sāl-wood be illumined?"

"In this connection, reverend Sāriputta,

a monk is both a forest-dweller himself

and one who praises forest-dwelling;

he is an almsman himself

and one who praises being an almsman;

he is a rag-robe wearer himself

and one who praises the wearing of rag-robes;

he wears three robes himself

and is one who praises the wearing of three robes;

he is of few wishes himself

and is one who praises being of few wishes;

he is contented himself

and is one who praises contentment;

he is aloof himself

and is one who praises aloofness;

he is ungregarious himself

and is one who praises ungregariousness;

he is of stirred up energy himself

and is one who praises stirring up energy;

he is possessed of moral habit himself

and is one who praises success in moral habit;

he is possessed of concentration himself

and is one who praises success in concentration;

he is possessed of intuitive wisdom himself

and is one who praises success in intuitive wisdom;

he is possessed of freedom himself

and is one who praises success in freedom;

he is possessed of the knowledge and vision of freedom himself

and is one who praises success in the knowledge and vision of freedom.

By a monk of such a type, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined."

"It is good, Sāriputta,

it is good.

It is so that Kassapa,

in answering you properly,

should answer.

For Sāriputta,

Kassapa is a forest-dweller himself

and is one who praises forest-dwelling;

he is an almsman himself

and one who praises being an almsman;

he is a rag-robe wearer himself

and one who praises the wearing of rag-robes;

he wears three robes himself

and is one who praises the wearing of three robes;

he is of few wishes himself

and is one who praises being of few wishes;

he is contented himself

and is one who praises contentment;

he is aloof himself

and is one who praises aloofness;

he is ungregarious himself

and is one who praises ungregariousness;

he is of stirred up energy himself

and is one who praises stirring up energy;

he is possessed of moral habit himself

and is one who praises success in moral habit;

he is possessed of concentration himself

and is one who praises success in concentration;

he is possessed of intuitive wisdom himself

and is one who praises success in intuitive wisdom;

he is possessed of freedom himself

and is one who praises success in freedom;

he is possessed of the knowledge and vision of freedom himself

and is one who praises success in the knowledge and vision of freedom.

■

"When this had been said, Lord, I spoke thus to the venerable [270] Moggallāna the Great:

"It has been explained, reverend Moggallāna,

by the venerable Kassapa the Great according to his own capacity.

On this point we are now asking the venerable Moggallāna the Great:

Delightful, reverend Moggallāna,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Moggallāna,

would the Gosiṇga sāl-wood be illumined?"

"In this connection, reverend Sāriputta,

two monks are talking on Further Dhamma;

they ask one another questions;

in answering one another's questions

they respond and do not fail,

and their talk on Dhamma goes forward.

By a monk of such a type, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined."

"It is good, Sāriputta,

it is good.

It is so that Moggallāna,

in answering you properly,

should answer.

For, Sāriputta, Moggallāna

is a talker on Dhamma."[10]

■

When this had been said, the venerable Moggallāna the Great spoke thus to the Lord:

"Then I Lord, spoke thus to the venerable Sāriputta:

"It has been answered by all of us, reverend Sāriputta,

each one according to his own capacity.

On this point we are now asking the venerable Sāriputta:

Delightful, reverend Sāriputta,

is the Gosiṇga sāl-wood,

it is a clear moonlight night,

the sāl-trees are in full blossom,

methinks deva-like scents are being wafted around.

By what type of monk, reverend Sāriputta,

would the Gosiṇga sāl-wood be illumined?"

"In this connection, reverend Moggallāna,

a monk has rule over mind,

he is not under mind's rule;

whatever attainment of abiding he wishes to abide in in the morning,

in that attainment of abiding he abides in the morning;

whatever attainment of abiding he wishes to abide in at midday,

in that attainment of abiding he abides at midday;

whatever attainment of abiding he wishes to abide in in the evening,

in that attainment of abiding he abides in the evening.

Reverend Moggallāna,

as a king or a king's chief minister

might have a chest for clothes

filled with differently dyed cloths,

so that no MA.ter which pair of cloths he wished to put on in the morning,

he could put on that self-same pair of cloths in the morning;

no MA.ter which pair of cloths he wished to put on at midday,

he could put on that self-same pair of cloths at midday;

no MA.ter which pair of cloths he wished to put on in the evening,

he could put on that self-same pair of cloths in the evening -

even so, reverend Moggallāna,

a monk rules over mind,

is not under mind's rule;

whatever attainment of abiding he wishes to abide in in the morning,

in that attainment of abiding he abides in the morning;

whatever attainment of abiding he wishes to abide in at midday,

in that attainment of abiding he abides at midday;

whatever attainment of abiding he wishes to abide in in the evening,

in that attainment of abiding he abides in the evening.

By a monk of such a type, reverend Moggallāna,

would the Gosiṇga sāl-wood be illumined."

"It is good, Moggallāna,

it is good.

It is so that Sāriputta,

in answering you properly,

should answer.

For, Moggallāna,

Sāriputta has rule over mind,

he is not under mind's rule;

whatever attainment of abiding he wishes to abide in in the morning

in that attainment of abiding he abides in the morning;

whatever attainment of abiding he wishes to abide in at midday,

in that attainment of abiding he abides at midday;

whatever attainment of abiding he [271] wishes to abide in in the evening,

in that attainment of abiding he abides in the evening."[11]

■

When this had been said, the venerable Sāriputta spoke thus to the Lord:

"Now, by whom was it well spoken, Lord?"

"It was well spoken by you all in turn, Sāriputta.

But now hear from me by what type of monk the Gosiṇga sāl-wood would be illumined.

In this connection, Sāriputta,

a monk, returning from alms-gathering after the meal,

sits down cross-legged,

the back erect,

having raised up mindfulness in front of him,

and thinking:

'I will not quit this cross-legged (position)

until my mind is freed from the cankers

without any residuum (for rebirth) remaining.'

By such a type of monk, Sāriputta,

would the Gosiṇga sāl-wood be illumined."

Thus spoke the Lord.

Delighted, these venerable ones rejoiced in what the Lord had said.

Greater Discourse in Gosiṇga: the Second

[1] Cf. A. i. 24. MA. ii. 247 says Revata the Doubter is meant here, not Revata of the Acacia Wood (Khadiravaniya-Revata).

[2] MA. ii. 259 says delightfulness is twofold: that of woods and that of people. Here both kinds are meant, for the wood is full of flowers and scents, and here the highest person in the world, the All awakened one, is staying with 30,000 renowned monks.

[3] MA. ii. 254 says there are seven. See D. iii. 254. Ānanda is called chief of those who have heard much at A. i. 23.

[4] As at M. i. 33. Revata is called chief of meditators at A. i. 24.

[5] MA. ii. 254, "thousand world-elements." Anuruddha is chief of those with deva-sight, A. i. 23.

[6] At A. i. 23 Kassapa the Great is chief of those who uphold the austere practices.

[7] abhidhamma.

[8] MA. ii. 255 says worldly or other-worldly.

[9] Simile at S. v. 71; A. iv. 230.

Abhidhamma. This looks like MA.is itself confusing abhidhamma (knowledge of higher Forms) with The Abhidhamma (the commentary so called).

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

4. Mahā Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

4. The Greater Division of the Pairs

33. Greater Discourse on the Cowherd

Mahā Go-Pālaka Suttaṃ

[271]

Thus have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered one," these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, possessed of eleven qualities

a cowherd cannot be one to take care of a herd of cattle

and to make it prosperous.

Of what eleven?

Herein, monks, a cowherd is not one who is versed in material shapes,[2]

he is not skilled in (distinguishing) marks,

he does not remove flies' eggs,

he does not dress sores,

he makes no fumigation,[3]

he does not know what is a ford,

he does not know [272] what is a watering-place,

he does not know what is a road,

he is not skilled in pastures,

he is one who milks dry,

he pays no special respect

to those bulls who are the sires and leaders of the herd.

Monks, if a cowherd is possessed of these eleven qualities,

he cannot be one to take care of the herd

and make it prosperous.

■

Even so, monks, if a monk is possessed of eleven qualities,

he cannot become one to reach growth,

increase

and maturity in this Dhamma and discipline.

With what eleven?

Herein, monks, a monk is one who is not versed in material shapes,

he is not skilled in (distinguishing) marks,

he does not remove flies' eggs,

he does not dress sores,

he makes no fumigation,

he does not know what is a ford,

he does not know what is a watering-place,

he does not know what is a road,

he is not skilled in pastures,

he is one who milks dry,

he pays no special respect

to those monks who are elders

and have gone forth many a day

and are the sires and leaders of the Order.

And how, monks, is a monk not versed in material shapes?

Herein, monks, a monk

in regard to material shape

does not comprehend as it really is

that all material shape is of the four great elements

and that material shape is derived from the four great elements.[4]

Even so, monks, is a monk not versed in material shapes.

And how, monks, is a monk

not skilled in (distinguishing) marks?

Herein, monks, a monk

does not comprehend as it really is:

A fool is marked by his deed,

a sage is marked by his deed.[5]

Even so, monks, is a monk

not skilled in (distinguishing) marks.

And how, monks, is a monk

not one to remove flies' eggs?

Herein,[6] monks, a monk gives in

to thought about sense-pleasures that has arisen,

does not get rid of it,

does not avert it,

does not make an end of it,

does not send it to non-existence.

■

He gives in

to thought of malevolence that has arisen,

does not get rid of it,

does not avert it,

does not make an end of it,

does not send it to non-existence.

■

He gives in

to thought of harming that has arisen,

does not get rid of it,

does not avert it,

does not make an end of it,

does not send it to non-existence.

■

He gives in

to evil unskilled mental objects that have constantly arisen,

does not get rid of them,

does not avert them,

does not make an end of them,

does not send them to non-existence.

Even so, monks, is a monk

one who does not remove flies' eggs.

And how, monks, is a monk

one who does not dress a sore?

Herein, monks, a monk, having seen material shape with the eye,

is entranced by its general appearance,[7]

is entranced by its detail.

[273] Although coveting and dejection[8] -

evil unskilled states -

might get power over one who fares along

with his organ of sight uncontrolled,

he does not proceed to control it,

he does not guard the organ of sight,

he does not come to control over the organ of sight.

■

Having heard a sound with the ear,

is entranced by its general appearance,

is entranced by its detail.

Although coveting and dejection -

evil unskilled states -

might get power over one who fares along

with his organ of hearing uncontrolled,

he does not proceed to control it,

he does not guard the organ of hearing,

he does not come to control over the organ of hearing.

■

Having smelt a smell with the nose,

is entranced by its general appearance,

is entranced by its detail.

Although coveting and dejection -

evil unskilled states -

might get power over one who fares along

with his organ of smell uncontrolled,

he does not proceed to control it,

he does not guard the organ of smell,

he does not come to control over the organ of smell.

■

Having savoured a taste with the tongue,

is entranced by its general appearance,

is entranced by its detail.

Although coveting and dejection -

evil unskilled states -

might get power over one who fares along

with his organ of taste uncontrolled,

he does not proceed to control it,

he does not guard the organ of taste,

he does not come to control over the organ of taste.

■

Having felt a touch with the body,

is entranced by its general appearance,

is entranced by its detail.

Although coveting and dejection -

evil unskilled states -

might get power over one who fares along

with his organ of touch uncontrolled,

he does not proceed to control it,

he does not guard the organ of touch,

he does not come to control over the organ of touch.

■

Having cognised a mental object with the mind,

is entranced by its general appearance,

is entranced by its detail.

Although coveting and dejection -

evil unskilled states -

might get power over one who fares along

with his organ of mind uncontrolled,

he does not proceed to control it,

he does not guard the organ of mind,

he does not come to control over the organ of mind.

Even so, monks, is a monk one who does not dress a sore.

And how, monks, is a monk

one who does not make a fumigation?

Herein, monks, a monk

does not teach Dhamma to others

in detail

as he has heard it,

as he has borne it in mind.

Even so, monks, is a monk

one who does not make a fumigation.

And how, monks, is a monk

one who does not know a ford?

Herein, monks, a monk

who from time to time

has approached those monks who have heard much,

to whom the tradition has been handed down,

experts in Dhamma,

experts in discipline,

experts in the summaries,

yet he does not question them,

does not interrogate them, saying:

'How is this, revered ones?

What is the meaning of this, revered ones?'

These venerable ones do not disclose to him

what was not disclosed,

they do not make clear

what was not made clear,

and on various doubtful points in Dhamma

they do not resolve his doubts.

Even so, monks, is a monk

one who does not know a ford.

And how, monks, is a monk

one who does not know a watering-place?

Herein, monks, a monk,

while Dhamma and discipline proclaimed by the Tathāgata are being taught,

does not acquire knowledge of the goal,[9]

does not acquire knowledge of Dhamma,

does not acquire the delight

that is connected with Dhamma.

Even so, monks, is a monk one who does not know a watering-place.

And how, monks, is a monk

one who does not know a road?

Herein, monks, a monk

does not comprehend the ariyan eightfold Way as it really is.

Even so, monks, is a monk

one who does not know the road.

[274] And how, monks, is a monk

not skilled in pastures?

Herein, monks, a monk

does not comprehend as they really are

the four arousings of mindfulness.

Even so, monks, is a monk

one not skilled in pastures.

And how, monks, is a monk

one who milks dry?

Herein, monks, when householders with faith

invite a monk to take[10] the requisites

of robe-material,

almsfood,

lodgings

and medicines for the sick,

he does not know moderation in accepting such.

Even so, monks, is a monk

one who milks dry.

And how, monks, is a monk

one who pays no special respect

to the monks who are elders,

gone forth many a day,

the sires and leaders of the Order?

Herein, monks, a monk[11] does not make friendliness as to acts of body

rise up either openly or in private

for those monks who are elders,

gone forth many a day,

the sires and leaders of the Order;

he does not make friendliness as to acts of speech

rise up either openly or in private,

he does not make friendliness as to acts of thought

rise up either openly or in private.

Even so, monks, is a monk

one who pays no special respect

to the monks who are elders,

gone forth many a day,

the sires and leaders of the Order.

Monks, possessed of these eleven qualities

a monk cannot become one to reach growth,

increase,

maturity in this Dhamma and discipline.

§

Monks, possessed of eleven qualities,

a cowherd can become one

to take care of a herd of cattle

and make it prosperous.

With what eleven?

Herein, monks, a cowherd is versed in material shapes,

he is skilled in (distinguishing) marks,

he removes flies' eggs,

he dresses sores,

he makes a fumigation,

he knows what is a ford,

he knows what is a watering-place,

he knows what is a road,

he is skilled in pastures,

he is one who does not milk dry,

he pays special respect

to those bulls who are the sires and leaders of the herd.

Monks, if a cowherd is possessed of these eleven qualities,

he can become one to take care of the herd

and make it prosperous.

■

Even so, monks, if a monk is possessed of eleven qualities,

he can become one to reach growth,

increase

and maturity

in this Dhamma and discipline.

Of what eleven?

Herein, monks, a monk

is one who is versed in material shapes,

he is skilled in (distinguishing) marks,

he removes flies' eggs,

he dresses sores,

he makes a fumigation,

he knows what is a ford,

he knows what is a watering-place,

he [275] knows what is a road,

he is skilled in pastures,

he is one who does not milk dry,

he pays special respect

to those monks who are elders

and have gone forth many a day

and are the sires and leaders of the Order.

And how, monks, is a monk versed in material shapes?

Herein, monks, a monk

in regard to material shape

comprehends as it really is

that all material shape is of the four great elements

and that material shape is derived from the four great elements.

Even so, monks, is a monk

versed in material shapes.

And how, monks, is a monk

skilled in (distinguishing) marks?

Herein, monks, a monk comprehends as it really is:

A fool is marked by his deed,

a sage is marked by his deed.

Even so, monks, is a monk

skilled in (distinguishing) marks.

And how, monks, is a monk one who removes flies' eggs?

Herein, monks, a monk does not give in

to thought about sense-pleasures that has arisen,

he gets rid of it,

averts it,

makes an end of it,

sends it to non-existence.

■

He does not give in

to thoughts of malevolence that have arisen that has arisen,

he gets rid of it,

averts it,

makes an end of it,

sends it to non-existence.

■

He does not give in

to thoughts of harming that have arisen that has arisen,

he gets rid of it,

averts it,

makes an end of it,

sends it to non-existence.

■

He does not give in

he does not give in

to evil unskilled mental objects that have constantly arisen,

he gets rid of them,

averts them,

makes an end of them,

sends then to non-existence.

Even so, monks, is a monk

one who removes flies' eggs.

And how, monks, is a monk

one who dresses a sore?

Herein, monks, a monk,

having seen material shape with the eye,

is not entranced by its general appearance,

is not entranced by the detail.

Because covetousness and dejection -

evil unskilled states -

might get power over one

who fares along with his organ of sight uncontrolled,

he proceeds to control it,

he guards the organ of sight,

he comes to control over the organ of sight.

■

Having heard a sound with the ear,

is not entranced by its general appearance,

is not entranced by the detail.

Because covetousness and dejection -

evil unskilled states -

might get power over one

who fares along with his organ of hearing uncontrolled,

he proceeds to control it,

he guards the organ of hearing,

he comes to control over the organ of hearing.

■

Having smelt a smell with the nose,

is not entranced by its general appearance,

is not entranced by the detail.

Because covetousness and dejection -

evil unskilled states -

might get power over one

who fares along with his organ of smell uncontrolled,

he proceeds to control it,

he guards the organ of smell,

he comes to control over the organ of smell.

■

Having tasted a taste with the tongue,

is not entranced by its general appearance,

is not entranced by the detail.

Because covetousness and dejection -

evil unskilled states -

might get power over one

who fares along with his organ of taste uncontrolled,

he proceeds to control it,

he guards the organ of taste,

he comes to control over the organ of taste.

■

Having felt a touch with the body,

is not entranced by its general appearance,

is not entranced by the detail.

Because covetousness and dejection -

evil unskilled states -

might get power over one

who fares along with his organ of touch uncontrolled,

he proceeds to control it,

he guards the organ of touch,

he comes to control over the organ of touch.

■

Having cognised a mental object with the mind,

he is not entranced with its general appearance,

he is not entranced with the detail.

Because coveting and dejection -

evil unskilled states -

might get power over one

who fares along with his organ of mind uncontrolled,

he proceeds to control it,

he guards the organ of mind,

he comes to control over the organ of mind.

Even so, monks, is a monk

one who dresses a sore.

And how, monks, is a monk

one who makes a fumigation?

Herein, monks, a monk teaches Dhamma to others

in detail

as he has heard it,

as he has borne it in mind.

Even so, monks, is a monk

one who makes a fumigation.

[276] And how, monks, is a monk

one who knows what is a ford?

Herein, monks, a monk

who from time to time

has approached those monks who have heard much,

to whom the tradition has been handed down,

experts in Dhamma,

experts in discipline,

experts in the summaries,

and questions them,

interrogates them, saying:

'How is this, revered ones?

What is the meaning of this, revered ones?'

These venerable ones disclose to him

what was not disclosed,

they make clear

what was not made clear,

and on various doubtful points of Dhamma

they resolve his doubts.

Even so, monks, is a monk

one who knows what is a ford.

And how, monks, is a monk

one who knows what is a watering-place?

Herein, monks, a monk,

while Dhamma and discipline proclaimed by the Tathāgata are being taught,

acquires knowledge of the goal,

acquires knowledge of Dhamma,

acquires the delight that is connected with Dhamma.

Even so, monks, is a monk

one who knows what is a watering-place.

And how, monks, is a monk

one who knows what is a road?

Herein, monks, a monk comprehends the ariyan eightfold Way as it really is.

Even so, monks, is a monk

one who knows what is a road.

And how, monks, is a monk

one who is skilled in pastures?

Herein, monks, a monk comprehends as they really are

the four arousings of mindfulness.

Even so, monks, is a monk

one who is skilled in pastures.

And how, monks, is a monk

one who does not milk dry?

Herein, monks, when a householder with faith

invites a monk to take the requisites

of robe-material,

almsfood,

lodgings

and medicines for the sick,

he knows moderation in accepting such.

Even so, monks, is a monk

one who does not milk dry.

And how, monks, is a monk

one who pays special respect

to the monks who are elders,

gone forth many a day,

the sires and leaders of the Order?

Herein, monks, a monk makes friendliness as to acts of body

rise up whether openly or in private

for those monks who are elders,

gone forth many a day,

the sires and leaders of the Order;

he makes friendliness as to acts of speech

rise up whether openly or in private,

he makes friendliness as to acts of thought

rise up whether openly or in private.

Even so, monks, is a monk one who pays special respect

to the monks who are elders,

gone forth many a day,

the sires and leaders of the Order.

Monks, possessed of these eleven qualities,

a monk can become one to reach growth,

increase

and maturity

in this Dhamma and discipline.

[277] Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Greater Discourse on the Cowherd: the Third

[1] As at A. v. 347.

[2] Cannot recognise the animals by counting them or by their colour, MA. ii. 258.

[3] Against gadflies, mosquitoes, etc., so during the rains the harassed cows cannot eat as much grass as they require, MA. ii. 259.

[4] M. i. 185.

[5] A. i. 102.

[6] Cf. M. i. 11.

[7] Vbh. 372; and cf. D. i. 70; A. ii. 16; K.S. iv. 63.

[8] Cf. M. i. 180.

[9] As at M. i. 37, ii. 206.

[10] abhihaṭṭhuṃ pavārenti. Cf. abhiharati at Vin. iv. 82, and see B.D. ii. 329, n. 2.

[11] As at M. i. 206.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

4. Mahā Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

4. The Greater Division of the Pairs

34. Lesser Discourse on the Cowherd

Cūḷa Go-Pālaka Suttaṃ

THUS have I heard:

At one time the Lord was staying among the Vajjis

at Ukkācelā on the banks of the river Ganges.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered one,"

these monks answered the Lord in assent.

The Lord spoke thus:

"Formerly, monks,

an incompetent cowherd of Magadha

in the last month of the rains

at harvest time,

without considering the hither bank of the river Ganges,

without considering the further bank,

drove his cattle across to the further bank

in Suvidehā

at a place where there was no ford.

Then, monks, the cattle huddled together

in the middle of the stream of the river Ganges,

got into difficulties and misfortune there.

What was the cause?

It was, monks,

that that incompetent cowherd of Magadha

in the last month of the rains

at harvest time,

without considering the hither bank of the river Ganges,

without considering the further bank,

drove the cattle across to the further bank

in Suvidehā

at a place where there was no ford.

Even so, monks,

any recluses or brahmans who are unskilled about this world,

unskilled about the world beyond,

unskilled about Māra's realm,[1]

unskilled about what is not Māra's realm,[2]

unskilled about Death's realm,[1] unskilled about what is not Death's realm[2] -

whoever think they should listen to these (recluses and brahmans)

and put their faith in them,

that will be for a long time

for their woe and anguish.

Once upon a time, monks,

a competent cowherd of Magadha

in the last month of the rains

at harvest time,

having considered the hither bank of the river Ganges,

having considered the further [277] bank,

drove his cattle across to the further bank

in Suvidehā

at a place where there was a ford.

First of all

he drove across those bulls

who were the sires and leaders of the herd -

these, having cut across the stream of the Ganges,

went safely beyond.

Then he drove across

the sturdy bullocks

and young steers -

these, also, having cut across the stream of the Ganges,

went safely beyond.

Then he drove across

the half-grown bull-calves and heifers -

these too, having cut across the stream of the Ganges,

went safely beyond.

Then he drove across

the weaker calves -

these too, having cut across the stream of the Ganges,

went safely beyond.

At that time

there was a young new-born calf

which, by following the lowing of its mother,

also cut across the stream of the Ganges

and went safely beyond.

What was the cause of this?

It was, monks,

that that cowherd of Magadha

in the last month of the rains

at harvest time,

having considered the hither bank of the river Ganges,

having considered the further bank,

drove his cattle across to the further bank

in Suvidehā

at a place where there was a ford.

Even so, monks,

any recluses or brahmans

who are skilled about this world,

skilled about the world beyond,

skilled about Māra's realm,

skilled about what is not Māra's realm,

skilled about Death's realm,

skilled about what is not Death's realm -

whoever think they should listen to these (recluses and brahmans)

and put their faith in them,

that will be for a long time

for their welfare and happiness.

Monks, like unto those bulls

who were the sires and leaders of the herd,

and who, having cut across the stream of the Ganges,

went safely beyond,

are those monks who are perfected ones,

the cankers destroyed,

who have lived the life,

done what was to be done,

laid down the burden,

attained their own goal,

the fetters of becoming being utterly destroyed,

and who are freed by perfect profound knowledge.

For these,

having cut across Māra's stream,[3]

have gone safely beyond.[4]

Monks, like unto those sturdy bullocks

and young steers

who, having cut across the stream of the Ganges,

went safely beyond,

are those monks who,

by destroying the five fetters

binding to this lower world,

are of spontaneous uprising,

and being ones who attain nibbāna there,

are not liable to return from that world.

For these also,

having cut across Māra's stream,

will go safely beyond.

[279] Monks, like unto those half-grown bull-calves and heifers

who, having cut across the stream of the Ganges,

went safely beyond,

are those monks who,

by destroying the three fetters,

by reducing attachment, aversion and confusion,

are once-returners

who, having come back again to this world once only,

will make an end of anguish.

For these also,

having cut across Māra's stream,

will go safely beyond.

Monks, like unto those weaker calves

who, having cut across the stream of the Ganges,

went safely beyond,

are those monks who, by destroying the three fetters,

are stream-attainers,

not liable for the abyss,

assured,

bound for awakening.

For these also,

having cut across Māra's stream,

will go safely beyond.

Monks, like unto that young new-born calf

which, by following the lowing of its mother,

also cut across the stream of the Ganges

and went safely beyond,

are those monks who are striving for Dhamma,

striving for faith.

For these also,

having cut across Māra's stream,

will go safely beyond.

Now I, monks, am skilled about this world,

skilled about the world beyond,

skilled about Māra's realm,

skilled about what is not Māra's realm,

skilled about Death's realm,

skilled about what is not Death's realm.

To those who think they should listen to me

and place faith in me,

there will be welfare and happiness

for a long time."

Thus spoke the Lord;

the Well-farer having said this,

the Teacher then spoke thus:

"This world, the world beyond, are well explained by the one who knows,

And what is accessible by Māra and what is not accessible by Death.

By the Self-awakened One, comprehending, thoroughly knowing every world,

Opened is the door of the Undying[5] for reaching security - nibbāna.

Cut across is the stream of the Evil One, shattered, destroyed;

Let there be abundant rapture, monks, let security be reached."

Lesser Discourse on the Cowherd:

the Fourth

[1] The triple stage of existence: kāma, rūpa, arūpa, MA. ii. 266.

[2] The nine transcendental things, MA. ii. 266.

[3] The stream of taṇhā, craving, MA. ii. 267.

[4] Beyond saṇsāra to nibbāna, MA. ii. 267.

[5] The ariyan Way, MA. ii. 267.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

4. Mahā Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

4. The Greater Division of the Pairs

35. Lesser Discourse to Saccaka

Cūḷa Saccaka Suttaṃ

[280]

THUS have I heard:

At one time the Lord was staying near Vesālī

in the Great Grove in the hall of the Gabled House.

Now at that time,

staying at Vesālī

was Saccaka, the son of Jains,[1]

a controversialist,

giving himself out as learned,

much honoured by the manyfolk.[2]

As he was going about Vesālī,

he used to utter this speech:

"I do not see that recluse or brahman,

the head of a company,

the head of a group,

the teacher of a group,[3]

even if he is claiming to be a perfected one,

a fully Self-awakened one,

who, when taken in hand by me,

speech by speech,

would not tremble,

would not shake,

would not shake violently,

and from whose armpits

sweat would not pour.

Even if I were to take in hand,

speech by speech,

an insensate post,

even that,

when taken in hand by me,

speech by speech,

would tremble,

would shake,

would shake violently -

let alone a human being."

Then the venerable Assaji,[4]

having dressed in the morning,

taking his bowl and robe,

entered Vesālī for almsfood.

Saccaka, the son of Jains,

who was always pacing up and down,

always roaming about on foot,[5]

saw the venerable Assaji coming in the distance;

having seen him,

he approached the venerable Assaji;

having approached,

he exchanged greetings with the venerable Assaji,

and having exchanged greetings of courtesy and friendliness,

he stood at a respectful distance.

As he was standing at a respectful distance,

Saccaka, the son of Jains,

spoke thus to the venerable Assaji:

"How, good Assaji,

does the recluse Gotama train disciples?

And what are the divisions

by which a great part of the recluse Gotama's instruction for disciples proceeds?"

"Thus, Aggivessana,[6]

does the Lord train disciples,

and by such [281] divisions

does a great part of the Lord's instruction for disciples proceed:

'Material shape, monks, is impermanent,

feeling is impermanent,

perception is impermanent,

the habitual tendencies are impermanent,

consciousness is impermanent.

Material shape, monks, is not self,

feeling is not self,

perception is not self,

the habitual tendencies are not self,

consciousness is not self;

all conditioned things[7] are impermanent,

all things[8] are not self.'

Thus, Aggivessana, does the Lord train disciples,

and by such divisions

does the great part of the Lord's instruction for disciples proceed."

"Indeed, we heard with disappointment,[9] good Assaji,

those of us who heard

that the recluse Gotama spoke like this.

Perhaps we could meet the good Gotama somewhere,

sometime,

perhaps there might be some conversation,

perhaps we could dissuade him

from that pernicious view."

Now at that time

at least five hundred Licchavis

were gathered together in the conference hall

on some business or other.

Then Saccaka, the son of Jains,

approached those Licchavis;

having approached,

he spoke thus to those Licchavis:

"Let the good Licchavis come forward,

let the good Licchavis come forward.

Today there will be conversation

between me and the recluse Gotama.

If the recluse Gotama takes up his stand against me,

as one of his well known disciples,

the monk Assaji,

has taken up his stand against me,

even as[10] a powerful man,

having taken hold of the fleece

of a long-fleeced ram,

might tug it towards him,

might tug it backwards,

might tug it forwards and backwards,

even so will I,

speech by speech,

tug the recluse Gotama forwards,

tug him backwards,

tug him forwards and backwards.

And even as a powerful distiller of spirituous liquor,

having sunk his crate for spirituous liquor

in a deep pool of water,

taking it by a corner

would tug it forwards,

would tug it backwards,

would tug it forwards and backwards,

even so will I,

speech by speech,

tug the recluse Gotama forwards,

tug him backwards,

tug him forwards and backwards.

And even as a powerful drunkard of abandoned life,

having taken hold of a hair-sieve at the corner,

would shake it upwards,

would shake it downwards,

would toss it about,[11]

even [282] so will I,

speech by speech,

shake the recluse Gotama upwards,

shake him downwards,

toss him about.

And even as a full-grown elephant,

sixty years old,

having plunged into a deep tank,

plays at the game called

the 'merry washing,'[12]

even so, methinks,

will I play the game of 'merry washing'

with the recluse Gotama.

Let the good Licchavis come forward,

let the good Licchavis come forward;

today there will be conversation

between me and the recluse Gotama."

Then some Licchavis spoke thus:

"How can the recluse Gotama

refute Saccaka, the son of Jains,

when it is Saccaka, the son of Jains,

who will refute the recluse Gotama?"

Some Licchavis spoke thus:

"How can he, being only[13] Saccaka, the son of Jains,

refute the Lord

when it is the Lord

who will refute Saccaka, the son of Jains?"

Then Saccaka, the son of Jains,

surrounded by at least five hundred Licchavis,

approached the Great Wood,

and the hall of the Gabled House.

Now at that time

several monks were pacing up and down in the open air.

Then Saccaka, the son of Jains, approached these monks;

having approached,

he spoke thus to these monks:

"Good sirs, where is this revered Gotama staying now?

We are anxious to see the revered Gotama."

"Aggivessana,

this Lord,

having plunged into the Great Wood,

is sitting down for the day-sojourn

at the root of a tree."

Then Saccaka, the son of Jains,

together with a great company of Licchavis,

having plunged into the Great Wood,

approached the Lord;

having approached,

he exchanged greetings with the Lord;

having exchanged greetings of friendliness and courtesy,

he sat down at a respectful distance.

And these Licchavis too -

some having greeted the Lord,

sat down at a respectful distance;

some [283] exchanged greetings with the Lord,

and having exchanged greetings of friendliness and courtesy,

they sat down at a respectful distance;

some, having saluted the Lord with outstretched palms,

sat down at a respectful distance;

some, having made known their names and clans in the Lord's presence,

sat down at a respectful distance;

some, having become silent,

sat down at a respectful distance.

As he was sitting down at a respectful distance,

Saccaka, the son of Jains, spoke thus to the Lord:

"I would ask the revered Gotama about a point

if the revered Gotama grants me permission[14] to ask a question."[15]

Ask, Āggivessana, whatever you like."

"How does the good Gotama train disciples?

And what are the divisions

by which a great part of the good Gotama's instructions for disciples proceeds?"

"Thus do I, Āggivessana, train disciples,

and by such divisions

does the great part of my instruction for disciples proceed:

'Material shape, monks, is impermanent,

feeling is impermanent,

perception is impermanent,

the habitual tendencies are impermanent,

consciousness is impermanent.

Material shape, monks, is not self,

feeling is not self,

perception is not self,

the habitual tendencies are not self,

consciousness is not self;

all conditioned things are impermanent,

all things are not self.'

Thus, Āggivessana, do I train disciples,

and by such divisions

does the great part of my instruction for disciples proceed."

"A simile occurs to me, good Gotama."

"Speak it forth, Āggivessana," the Lord said.

"Good Gotama, as[16] all seed growths

and vegetable growths

come to growth,

increase

and maturity

because all depend on the earth

and are based on the earth,

and it is thus that these seed growths

and vegetable growths

come to growth,

increase

and maturity;

as, good Gotama, all those strenuous occupations

that are carried on

depend on the earth

and are based on the earth,

and it is thus that these strenuous occupations are carried on;

so, good Gotama, that person[17] whose self is material shape,[18]

because it is based on material shape,

begets either merit or demerit,

this person whose self is feeling,

because it is based on feeling,

begets either merit or demerit,

this person whose self is perception,

because it is based [284] on perception,

begets either merit or demerit,

this person whose self is the habitual tendencies,

because it is based on the habitual tendencies,

begets either merit or demerit,

this person whose self is consciousness,

because it is based on consciousness,

begets either merit or demerit."

"Can it be, Aggivessana,

that yon speak thus:

'Material shape is my self,

feeling is my self,

perception is my self,

the habitual tendencies are my self,

consciousness is my self'?"

"But I, good Gotama,

do speak thus:

Material shape is my self,

feeling is my self,

perception is my self,

the habitual tendencies are my self,

consciousness is my self.

And so does this great concourse."

"What has this great concourse to do with you, Aggivessana?

Please do you, Aggivessana,

unravel just your own words."

"But I, good Gotama, speak thus:

Material shape is my self,

feeling is my self,

perception is my self,

the habitual tendencies are my self,

consciousness is my self.

"Well then, Aggivessana,

I will question you in return about this matter.

You may answer me as you please.

What do you think about this, Aggivessana?

Would a noble anointed king,

such as King Pasenadi of Kosala

or such as King Ajātasattu of Magadha,

the son of the lady of Videhā,

have power in his own territory

to put to death

one deserving to be put to death,

to plunder

one deserving to be plundered,

to banish

one deserving to be banished?"

"Good Gotama, a noble anointed king,

such as King Pasenadi of Kosala

or such as King Ajātasattu of Magadha,

the son of the lady of Videhā,

would have power in his own territory

to put to death

one deserving to be put to death,

to plunder

one deserving to be plundered,

to banish

one deserving to be banished.

Why, good Gotama,

even among these companies and groups,

namely of the Vajjis and Mallas,

there exists the power in their own territories

to put to death

one deserving to be put to death,

to plunder

one deserving to be plundered,

to banish

one deserving to be banished.

How much more then a noble anointed king,

such as King Pasenadi of Kosala

or such as King Ajātasattu of Magadha,

the son of the lady of Videhā?

He would have the power, good Gotama,

and he deserves to have the power."

"What do you think about this, Aggivessana?

When you speak thus:

'Material shape is my self,'

have you power over this material shape of yours

(and can say),

"Let my material shape be thus",

"Let my material shape be not thus"'?"[19]

[285] When this had been said, Saccaka, the son of Jains, became silent.

And a second time the Lord spoke thus to Saccaka, the son of Jains:

"What do you think about this, Aggivessana?

When you speak thus:

'Material shape is my self,'

have you power over this material shape of yours

(and can say),

"Let my material shape be thus",

"Let my material shape be not thus"'?"

And a second time Saccaka, the son of Jains, became silent.

Then the Lord spoke thus to Saccaka, the son of Jains:

"Answer now, Aggivessana,

now is not the time for you to become silent.

Whoever, Aggivessana,

on being asked a legitimate question

up to the third time

by the Tathāgata

does not answer,

verily his skull splits into seven pieces."[20]

Now at that time the yakkha Thunderbolt-bearer,[21]

taking his iron thunderbolt

which was aglow,

ablaze,

on fire,

came to stand above the ground over Saccaka, the son of Jains,

and said:

"If this Saccaka, the son of Jains,

does not answer

when he is asked a legitimate question

up to the third time

by the Lord,

verily I will make his skull

split into seven pieces."

And only the Lord saw this yakkha Thunderbolt-bearer,

and Saccaka, the son of Jains.

Then Saccaka, the son of Jains,

afraid,

agitated,

his hair standing on end,

seeking protection with the Lord,

seeking shelter with the Lord,

seeking refuge with the Lord,

spoke thus to the Lord:

"Let the revered Gotama ask me,

I will answer."

"What do you think about this, Aggivessana?

When you speak thus:

'Material shape is my self,'

have you power over this material shape of yours

(and can say),

"Let my material shape be thus",

"Let my material shape be not thus"'?"

"This is not so, good Gotama."

"Pay attention, Aggivessana.

When you have paid attention, Aggivessana,

answer.

For your last speech

does not agree with your first,

nor your first

with your last.

■

"What do you think about this, Aggivessana?

When you speak thus:

'Feeling is my self,'

have you power over this feeling of yours

(and can say),

"Let my feeling be thus",

"Let my feeling be not thus"'?"

"This is not so, good Gotama."

"Pay attention, Aggivessana.

When you have paid attention, Aggivessana,

answer.

For your last speech

does not agree with your first,

nor your first

with your last.

■

"What do you think about this, Aggivessana?

When you speak thus:

'Perception is my self,'

have you power over this perception of yours

(and can say),

"Let my perception be thus",

"Let my perception be not thus"'?"

"This is not so, good Gotama."

"Pay attention, Aggivessana.

When you have paid attention, Aggivessana,

answer.

For your last speech

does not agree with your first,

nor your first

with your last.

■

"What do you think about this, Aggivessana?

When you speak thus:

'Habitual tendencies are my self,'

have you power over these habitual tendencies of yours

(and can say),

"Let my habitual tendencies be thus",

"Let my habitual tendencies be not thus"'?"

"This is not so, good Gotama."

"Pay attention, Aggivessana.

When you have paid attention, Aggivessana,

answer.

For your last speech

does not agree with your first,

nor your first

with your last.

■

"What do you think about this, Aggivessana?

When you speak thus:

'Consciousness is my self,'

have you [286] power over this consciousness of yours

(and can say),

"Let my consciousness be thus",

"Let my consciousness be not thus"'?"

"This is not so, good Gotama."

"Pay attention, Aggivessana.

When you have paid attention, Aggivessana,

answer.

For your last speech

does not agree with your first,

nor your first

with your last.

What do you think about this, Aggivessana?

Is material shape permanent or impermanent?"

"Impermanent, good Gotama."

"But is what is impermanent

anguish

or is it happiness?"

"Anguish, good Gotama."

"But is it fitting

to regard that which is impermanent,

anguish,

liable to change

as

'This is mine,

this am I,

this is my self'?"

"This is not so, good Gotama."

■

"What do you think about this, Aggivessana?

Is feeling permanent or impermanent?"

"Impermanent, good Gotama."

"But is what is impermanent

anguish

or is it happiness?"

"Anguish, good Gotama."

"But is it fitting

to regard that which is impermanent,

anguish,

liable to change

as

'This is mine,

this am I,

this is my self'?"

"This is not so, good Gotama."

■

"What do you think about this, Aggivessana?

Is perception permanent or impermanent?"

"Impermanent, good Gotama."

"But is what is impermanent

anguish

or is it happiness?"

"Anguish, good Gotama."

"But is it fitting

to regard that which is impermanent,

anguish,

liable to change

as

'This is mine,

this am I,

this is my self'?"

"This is not so, good Gotama."

■

"What do you think about this, Aggivessana?

Are the habitual tendencies permanent or impermanent?"

"Impermanent, good Gotama."

"But is what is impermanent

anguish

or is it happiness?"

"Anguish, good Gotama."

"But is it fitting

to regard that which is impermanent,

anguish,

liable to change

as

'This is mine,

this am I,

this is my self'?"

"This is not so, good Gotama."

■

"What do you think about this, Aggivessana?

Is consciousness permanent or impermanent?"

"Impermanent, good Gotama."

"But is what is impermanent

anguish

or is it happiness?"

"Anguish, good Gotama."

"But is it fitting

to regard that which is impermanent,

anguish,

liable to change

as

'This is mine,

this am I,

this is my self'?"

"This is not so, good Gotama."

"What do you think about this, Aggivessana?

Does he who is cleaving to anguish,

attached to anguish,

clinging to anguish

regard anguish as

'This is mine,

this am I,

this is my self' -

and further,

could he comprehend his own anguish

or could he dwell

having brought anguish to destruction?"

"How could this be, good Gotama?

This is not so, good Gotama."

■

[Horner omits: "What do you think about this, Aggivessana?

Are not you cleaving to anguish,

attached to anguish,

clinging to anguish

regarding anguish as

'This is mine,

this am I,

this is my self'?"

"How could this not be, good Gotama?

This is so, good Gotama."]

"Aggivessana, as a man walking about aiming at the pith,

seeking for the pith,

looking about for the pith,[22]

taking a sharp knife,

might enter a wood;

he might see there the stem of a great plantain tree,[23]

straight,

young,

grown without defect;

he might cut it down at the root;

having cut it down at the root,

he might cut off the crown;

having cut off the crown,

he might unroll the spirals of the leaves;

but unrolling the spirals of the leaves,

he would not even [287] come upon softwood,

how then on pith?

Even so are you, Aggivessana,

when being questioned,

cross-questioned

and pressed for reasons[24] by me

in regard to your own words,

empty,[25]

void,

and have fallen short.[26]

But these words were spoken by you, Aggivessana,

to the company at Vesālī:

"I do not see that recluse or brahman,

the head of a company,

the head of a group,

the teacher of a group,

even if he is claiming to be a perfected one,

a fully Self-awakened one,

who, when taken in hand by me,

speech by speech,

would not tremble,

would not shake,

would not shake violently,

and from whose armpits

sweat would not pour.

Even if I were to take in hand,

speech by speech,

an insensate post,

even that,

when taken in hand by me,

speech by speech,

would tremble,

would shake,

would shake violently -

let alone a human being."

But it is from your brow, Aggivessana,

that drops of sweat are pouring,

and having soaked through your upper and inner robes,

are falling to the ground.

But there is not at present, Aggivessana,

any sweat on my body."

And the Lord disclosed his golden coloured body to that concourse.

When this had been said, Saccaka, the son of Jains,

having become silent,

having become ashamed,

his shoulders drooped,

his head cast down,

sat down brooding,

at a loss for an answer.

■

Then Dummukha,[27] the son of a Licchavi,

knowing that Saccaka, the son of Jains,

had become silent,

had become ashamed,

his shoulders drooped,

his head cast down,

brooding,

at a loss for an answer,

spoke thus to the Lord:

"A simile occurs to me, Lord."[28]

"Speak it forth, Dummukha," the Lord said.

"Lord, it is like a lotus-tank,[29]

not far from a village or little town,

where there might be a crab.

Then, Lord, several boys or girls,

having come out from that village or little town,

might approach that lotus-tank,

and having approached,

having plunged into that lotus-tank,

having lifted the crab out of the water,

might place it on the dry land.

And whenever that crab, Lord,

might thrust out a claw,

as often might those boys or girls

hack

and break

and smash it

with a piece of wood

or a potsherd.

Thus, Lord, that crab

with all its claws

hacked

and broken

and smashed,

could not become one to descend again to the tank

as it used to do before.

Even so, Lord, whatever the distortions,

the disagreements,

the [288] wrigglings[30] of Saccaka, the son of Jains -

all these[31] have been hacked,

broken

and smashed

by the Lord.

And now, Lord,

Saccaka, the son of Jains,

cannot become one to approach the Lord again,

that is to say desiring speech."[32]

When this had been said,

Saccaka, the son of Jains,

spoke thus to Dummukha,

the son of a Licchavi:

"You, Dummukha, wait,

you, Dumārakha, wait.

Not with you am I conferring,

I am conferring here with the good Gotama.

Let be, good Gotama,

these words of mine

and of other individual recluses and brahmans.

Methinks this idle talk is regretted.[33]

Now, to what extent

does a disciple of the good Gotama

come to be one who is a doer of the instruction,

one who accepts the exhortation,[34]

one who has crossed over doubt and,

perplexity gone,

fares in the Teacher's instruction,

won to conviction,

not relying on others?"

"Now, Aggivessana, a disciple of mine

in regard to whatever is material shape,

past,

future,

present,

subjective or objective,

gross or subtle,

low or excellent,

distant or near,

sees all material shape

as it really is

by means of perfect intuitive wisdom

as:

'This is not mine,

this am I not,

this is not my self.'

■

"In regard to whatever is feeling,

past,

future,

present,

subjective or objective,

gross or subtle,

low or excellent,

distant or near,

sees all feeling

as it really is

by means of perfect intuitive wisdom

as:

'This is not mine,

this am I not,

this is not my self.'

■

"In regard to whatever is perception,

past,

future,

present,

subjective or objective,

gross or subtle,

low or excellent,

distant or near,

sees all perception

as it really is

by means of perfect intuitive wisdom

as:

'This is not mine,

this am I not,

this is not my self.'

■

"In regard to whatever is the habitual tendencies,

past,

future,

present,

subjective or objective,

gross or subtle,

low or excellent,

distant or near,

sees all the habitual tendencies

as it really is

by means of perfect intuitive wisdom

as:

'This is not mine,

this am I not,

this is not my self.'

■

"In regard to whatever is consciousness,

past,

future,

present,

subjective or objective,

gross or subtle,

low or excellent,

distant or near,

sees all consciousness

as it really is

by means of perfect intuitive wisdom

as:

'This is not mine,

this am I not,

this is not my self.'

To this extent, Aggivessana,

a disciple of mine comes to be a doer of the instruction,

an accepter of the exhortation,

one who has crossed over doubt

and, perplexity gone,

fares in the Teacher's instruction,

won to conviction,

not relying on others."

"To what extent, good Gotama,

does a monk become a perfected one,

the cankers destroyed,

one who has lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

the fetter of becoming utterly destroyed,

and is freed with perfect profound knowledge?"

"Now, Aggivessana, a monk

in regard to whatever is material shape,

past,

future,

present,

subjective or objective,

gross or subtle,

[289] low or excellent,

distant or near,

having seen all material shape

as it really is

by means of perfect intuitive wisdom as:

'This is not mine,

this am I not,

this is not my self,'

becomes freed

with no (further) attachment;[35]

■

"In regard to whatever is feeling,

past,

future,

present,

subjective or objective,

gross or subtle,

low or excellent,

distant or near,

having seen all feeling

as it really is

by means of perfect intuitive wisdom as:

'This is not mine,

this am I not,

this is not my self,'

becomes freed

with no (further) attachment;

■

"In regard to whatever is perception,

past,

future,

present,

subjective or objective,

gross or subtle,

low or excellent,

distant or near,

having seen all perception

as it really is

by means of perfect intuitive wisdom as:

'This is not mine,

this am I not,

this is not my self,'

becomes freed

with no (further) attachment;

■

"In regard to whatever is the habitual tendencies,

past,

future,

present,

subjective or objective,

gross or subtle,

low or excellent,

distant or near,

having seen all the habitual tendencies

as it really is

by means of perfect intuitive wisdom as:

'This is not mine,

this am I not,

this is not my self,'

becomes freed

with no (further) attachment;

■

"In regard to whatever is consciousness,

past,

future,

present,

subjective or objective,

gross or subtle,

low or excellent,

distant or near,

having seen all consciousness

as it really is

by means of perfect intuitive wisdom as:

'This is not mine,

this am I not,

this is not my self,'

becomes freed

with no (further) attachment;

To this extent, Aggivessana,

does a monk become a perfected one,

the cankers destroyed,

who has lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

the fetter of becoming utterly destroyed,

and is freed with perfect profound knowledge.

Aggivessana, a monk with his mind freed thus

becomes possessed of the three things

than which there is nothing further:[36]

the vision than which there is nothing further,

the course than which there is nothing further,

the freedom than which there is nothing further.[37]

Aggivessana, a monk freed thus

reveres,

esteems,

reverences,

honours

only the Tathāgata,

saying:

'The Lord is awakened,

he teaches Dhamma for awakening;

the Lord is tamed,

he teaches Dhamma for taming;

the Lord is calmed,

he teaches Dhamma for calming;

the Lord is crossed over,

he teaches Dhamma for crossing over;

the Lord has attained nibbāna,

he teaches Dhamma for attaining nibbāna."[38]

When this had been said,

Saccaka, the son of Jains,

spoke thus to the Lord:

"Good Gotama, I was arrogant,

I was presumptuous,

in that I deemed I could assail the revered Gotama,

speech by speech.

Good Gotama,

there might be safety for a man

assailing a rutting elephant,

but there could be no safety for a man

assailing the revered Gotama.

Good Gotama, there might be safety for a [290] man

assailing a blazing mass of fire,

but there could be no safety for a man

assailing the revered Gotama.

Good Gotama, there might be safety for a man

assailing a deadly poisonous snake,

but there could be no safety for a man

assailing the revered Gotama.

Good Gotama, I was arrogant,

I was presumptuous,

in that I deemed I could assail the revered Gotama,

speech by speech.

May the good Gotama consent (to accept) a meal with me on the morrow

together with the Order of monks."

The Lord consented by becoming silent.

Then Saccaka, the son of Jains,

having understood the Lord's consent,

addressed those Licchavis, saying:

"Let the good Licchavis listen to me:

the recluse Gotama is invited for a meal on the morrow

together with the Order of monks.

Prepare anything of mine that you think will be suitable."

Then these Licchavis,

towards the end of that night,

prepared five hundred offerings

of rice cooked in milk

as the gift of food.[39]

Then Saccaka, the son of Jains,

having had sumptuous food,

solid and soft,

made ready in his own park,

had the time announced to the Lord,

saying:

"It is time, good Gotama,

the meal is ready."

Then the Lord,

having dressed in the morning,

taking his bowl and robe,

approached the park of Saccaka, the son of Jains;

having approached

he sat down on the appointed seat,

together with the Order of monks.

Then Saccaka, the son of Jains,

with his own hand

served and satisfied the Order of monks

with the Lord at its head

with the sumptuous food,

solid and soft.

Then Saccaka, the son of Jains,

when the Lord had eaten

and had withdrawn his hand from his bowl,

having taken a low seat,[40]

sat down at a respectful distance.

As he was sitting down at a respectful distance,

Saccaka, the son of Jains, spoke thus to the Lord:

"Whatever there is of merit

or the accompaniment of merit[41]

in this gift, good Gotama,

let that be for the happiness of the donors."[42]

"There will be for the donors, Aggivessana,

whatever attaches to the recipient of a gift of faith

such as you

who are not without [291] attachment,

not without aversion,

not without confusion.

There will be for you, Aggivessana,

whatever attaches to the recipient of a gift of faith

such as me

who am without attachment,

without aversion,

without confusion."[43]

Lesser Discourse to Saccaka

[1] On both sides, according to MA. ii. 268; but M. throughout this Sutta has v.l. Nigaṇṭhiputto, son of a Jain woman.

[2] As at M. i. 237.

[3] See M. i. 198.

[4] Sāriputta's teacher, MA. ii. 270; see Vin. i. 39 f.; one of the first five disciples.

[5] Stock, see M. i. 108, 237.

[6] Others addressed by this name (probably the name of a brahman clan, DPPN.) are Dīghanakha at M. i. 497, and the novice Aciravata at M. iii. 128.

[7] sankhārā, cf. Dh. 277.

[8] dhammā. These include, beside the sankhārā (conditioned things), the unconditioned nibbāna as well. Sankhārā are anicca and dukkha, but not nibbāna, so it is not a sankhārā. They are all, however, anattā.

[9] dusutaṃ.

[10] As at M. i. 374.

[11] As at M. i. 374; S. iii. 155; A. iii. 365. and MA. ii. 272 read correctly nicchodeti, see PED. and JPTS., 1917, p. 53.

[12] saṇadhovika, v.l. sāṇadhovika, literally hempen (or canvas) washing. MA. ii. 272 says "men play this game, which is great sport, by tying up handfuls of saṇavāka and sinking it in the water. Then they go there and taking a handful of the saṇa and saying, 'Right, left, front,' they give blows to planks, phalaka, in these directions, and then they wash, enjoying, drinking and eating sour gruel and strong drink and so on, which they have taken with them. The elephant king saw this game, and plunging into deep water, took up water with his trunk and sprinkled it on his body, his back, on both sides and between his thighs." Chalmers' "merry washing" gets the meaning well. See DA. 84 where sāṇadhovana is referred to as a game of the caṇḍālas, low class people.

? meaning that it is possible for a non-ordinary human being, (e.g., an Arahant) or a god?

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

4. Mahā Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

4. The Greater Division of the Pairs

36. Greater Discourse to Saccaka

Mahā Saccaka Suttaṃ

[291]

THUS have I heard:

At one time the Lord was staying near Vesālī

in the Great Grove in the hall of the Gabled House.

Now at that time the Lord came to be fully clothed[1] in the morning

and, taking his bowl and robe,

wished to enter Vesālī for almsfood.

Then Saccaka, the son of Jains,

who was always pacing up and down,

always roaming about on foot,[2]

approached the Great Grove

and the hall of the Gabled House.

The venerable Ānanda saw Saccaka, the son of Jains,

coming in the distance;

having seen him,

he spoke thus to the Lord:

"Lord, this Saccaka, the son of Jains, is coming,

a controversialist,

giving himself out as learned,

much honoured by the manyfolk.[3]

He, Lord, desires dispraise of the Awakened One,

dispraise of Dhamma,

dispraise of the Order.

It were good, Lord,

if the Lord were to sit down for a moment

out of compassion."[4]

The Lord sat down on an appointed seat.

Then Saccaka, the son of Jains, approached the Lord;

having approached,

he exchanged greetings with the Lord;

having exchanged greetings of friendliness and courtesy,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Saccaka, the son of Jains, spoke thus to the Lord:

[292] There are, good Gotama, some recluses and brahmans,

who dwell intent on the development of body,[5]

not on the development of mind.[6]

They acquire, good Gotama,

a feeling of physical pain.

If once upon a time, good Gotama,

there had been acquired a feeling of physical pain,

there may be paralysis of the legs,

and the heart may burst,

and warm blood may issue from the mouth,

or one may come to madness,

to mind-tossing.[7]

This comes to be for one, good Gotama,

when the mind conforms to the body,

when it is under the rule of body.

What is the cause of this?

It is the non-development of the mind.

But there are, good Gotama, some recluses and brahmans

who live intent on the development of mind,

not on the development of body.

They acquire, good Gotama,

a feeling of mental pain.

If once upon a time, good Gotama,

there had been acquired a feeling of mental pain,

there may be a paralysis of the legs,

and the heart may burst,

and warm blood may issue from the mouth,

or one may come to madness,

to mind-tossing.

This comes to be for one, good Gotama,

whose body conforms to mind,

is under the rule of mind.

What is the cause of this?

It is the non-development of body."

"But what have you, Aggivessana,

heard about the development of body?"

"For example, Nanda Vaccha, Kisa Saṇkicca, Makkhali of the Cowpen[8] -

these, good Gotama, are unclothed,[9]

flouting life's decencies,

licking (their hands after meals),

not those to come

when asked to do so,

not those to stand still

when asked to do so.

They do not consent (to accept food)

offered to (them)

or specially prepared for (them),

nor to (accept) an invitation (to a meal).

They do not accept food

straight from the cooking pot or pan,

nor within the threshould,

nor among the faggots,

nor among the rice- [293] pounders,

nor when two people were eating,

nor from a pregnant woman,

nor from one giving suck,

nor from one co-habiting with a man,

nor from gleanings,

nor near where a dog is standing,

nor where flies are swarming,

nor fish,

nor meat.

They drink neither fermented liquor

nor spirits

nor rice-gruel.

They are one-house-men,

a one-piece-men,

or a two-house-men,

a two-piece-men

or a three-house-men,

a three-piece-men

or a four-house-men,

a four-piece-men

or a five-house-men,

a five-piece-men

or a six-house-men,

a six-piece-men

or a seven-house-men,

a seven-piece-men.

They subsist on one little offering,

they subsist on two little offerings

they subsist on three little offerings

they subsist on four little offerings

they subsist on five little offerings

they subsist on six little offerings

they subsist on seven little offerings.

They take food only once a day,

and they take food once in two days

and they take food once in three days

and they take food once in four days

and they take food once in five days

and they take food once in six days

and they take food once in seven days.

Then they live intent on the practice

of eating rice at regular fort-nightly intervals.

"But do they, Aggivessana, keep going on so little?"

"No, good Gotama.

Now and then they eat very good solid food,

partake of very good soft food,

savour very good savourings,

drink very good drinks.

They build up their bodily strength with these,

make their bodies grow and become fat."

"These, Aggivessana, attend later

to what they had eschewed earlier;

thus there is increase and loss for that body.[10]

But what have you, Aggivessana,

heard about the development of mind?"

But, Saccaka, the son of Jains,

on being questioned by the Lord

on the development of mind,

did not succeed (in replying).

Then the Lord spoke thus to Saccaka, the son of Jains:

"That which was first spoken of by you, Aggivessana,

as the development of the body,

that, in the discipline for an ariyan,

is not the proper development of the body.

For you, Aggivessana,

do not know what is development of the body,

so how can you know

what is development of the mind?

Yet, Aggivessana, hear how there comes to be

one who is not developed as to body

and not developed as to mind,

developed as to body

and developed as to mind;

pay careful attention

and I will speak."

"Yes, sir," Saccaka, the son of Jains,

answered the Lord in assent.

The Lord spoke thus:

"And how, Aggivessana, does one come to be

not developed as to body

and not developed as to mind?

As to this, Aggivessana,

a pleasurable feeling arises in an uninstructed ordinary man;

he, being assailed by the pleasurable feeling,

becomes addicted to pleasure

and falls into addiction for pleasure.

If that pleasurable feeling of his is stopped,

a painful feeling arises from the stopping [294] of the pleasurable feeling;

he, being assailed by the painful feeling,

grieves,

mourns,

laments,

beats his breast

and falls into disillusion.

This pleasurable feeling, Aggivessana,

that has arisen in him,

impinging on the mind,

persists,

because of the non-development of body;

and the painful feeling that has arisen,

impinging on the mind,

persists,

because of the non-development of mind.

In anyone in whom, Aggivessana,

there are these two alternatives thus:

a pleasurable feeling that has arisen,

impinging on the mind,

persists,

because of the non-development of body;

and a painful feeling that has arisen,

impinging on the mind,

persists,

because of the non-development of mind -

he thus comes to be, Aggivessana,

not developed as to body

and not developed as to mind.

■

And how does there come to be, Aggivessana,

one who is both developed as to body

and developed as to mind?

As to this, Aggivessana, a pleasurable feeling arises

in an instructed disciple of the ariyans;

he, being assailed by the pleasurable feeling,

does not become addicted to pleasure

nor does he fall into addiction to pleasure.

If that pleasurable feeling of his is stopped

and a painful feeling arises

from the stopping of that pleasurable feeling,

he, being assailed by the painful feeling,

does not grieve,

mourn,

lament,

he does not beat his breast,

he does not fall into disillusion.

This pleasurable feeling, Aggivessana,

that has arisen in him,

impinging on his mind,

does not persist,

because of the development of the body;

and the painful feeling that has arisen,

impinging on the mind,

does not persist,

because of the development of mind.

In anyone in whom, Aggivessana,

there are these two alternatives thus:

a pleasurable feeling that has arisen,

impinging on the mind,

does not persist,

because of the development of body;

and a painful feeling that has arisen,

impinging on the mind,

does not persist,

because of the development of mind -

he thus comes to be, Aggivessana,

both developed as to body

and developed as to mind."

"A believer thus am I

in the revered Gotama.

For the revered Gotama

is both developed as to body

and developed as to mind."

"This speech spoken by you, Aggivessana,

is offensive and presumptuous,

but yet will I answer you.

When I, Aggivessana, had had the hair of my head and beard shaved,

and had clothed myself in saffron garments

and had gone forth from home into homelessness -

that a pleasurable feeling arisen in me,

impinging on my mind,

could persist,

or that a painful feeling arisen,

impinging on my mind,

could persist,

such a situation could not occur."

[295] "Is it then that a pleasurable feeling

has not arisen in the good Gotama

of such a nature that,

having arisen,

impinging on the mind,

it could not persist?

Is it then that a painful feeling

has not arisen in the good Gotama

of such a nature that,

having arisen,

impinging on the mind,

it could not persist?"

"How could this not be, Aggivessana?

Now, Aggivessana, before my Self-awakening

while I was still the bodhisatta,

not fully awakened,

it occurred to me:

Narrow is the household life,

a path of dust,

going forth is in the open,

nor is it easy while dwelling in a house

to lead the Brahma-faring completely fulfilled,

utterly purified,

polished like a conch-shell.

Suppose now that I,

having cut off hair and beard,

having clothed myself in saffron garments,

should go forth from home into homelessness?

So I, Aggivessana, alter a time,

being young,

my hair coal-black,

possessed of radiant youth,

in the prime of my life —

although my unwilling parents wept and wailed —

having cut off my hair and beard,

having put on yellow robes,

went forth from home into homelessness.

I, being gone forth thus,

a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

approached Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'I, reverend Kālāma, want to fare the Brahmā-faring

in this dhamma and discipline.'

This said, Aggivessana, Āḷāra the Kālāma spoke thus to me:

'Let the venerable one proceed;

this dhamma is such

that an intelligent man,

having soon realized super-knowledge for himself

(as learnt from) his own teacher,

may enter on and abide in it.'

So I, Aggivessana,

very soon,

very quickly,

mastered that dhamma.

I, Aggivessana, as far as mere lip service,

mere repetition

were concerned,

spoke the doctrine of knowledge,

and the doctrine of the elders,

and I claimed —

I as well as others —

that 'I know, I see.'

Then it occurred to me, monks:

'But Āḷāra the Kālāma does not merely proclaim this dhamma

simply out of faith:

Having realized super-knowledge for myself,

entering on it,

I am abiding therein.

For surely Āḷāra the Kālāma proceeds knowing,

seeing this dhamma.'

Then did I, Aggivessana, approach Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'To what extent do you, reverend Kālāma,

having realized super-knowledge for yourself,

entering thereon,

proclaim this dhamma?'

When this had been said, Aggivessana,

Āḷāra the Kālāma proclaimed the plane of no-thing.

Then it occurred to me, monks:

'It is not only Āḷāra the Kālāma who has faith,

I too have faith.

It is not only Āḷāra the Kālāma who has energy,

I too have energy.

It is not only Āḷāra the Kālāma who has mindfulness,

I too have mindfulness.

It is not only Āḷāra the Kālāma who has concentration,

I too have concentration.

It is not only Āḷāra the Kālāma who has intuitive wisdom,

I too have intuitive wisdom.

Suppose now that I should strive for the realisation of that dhamma

which Āḷāra the Kālāma proclaims:

'Having realized super-knowledge for myself,

entering on it I am abiding therein?'

So I, Aggivessana, very soon,

very quickly,

having realized super-knowledge for myself,

entering on that dhamma,

abided therein.

Then I, Aggivessana, approached Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'Is it to this extent that you, reverend Kalama,

proclaim this dhamma,

entering on it,

having realized it by your own super-knowledge?'

'It is to this extent that I, your reverence,

proclaim this dhamma,

entering on it,

having realized it by my own super-knowledge.'

'I too, your reverence,

having realized this dhamma by my own super-knowledge,

entering on it

am abiding in it.'

'It is profitable for us,

it is well gotten for us, your reverence,

that we see a fellow Brahmā-farer

such as the venerable one.

This dhamma that I, entering on, proclaim,

having realized it by my own super-knowledge,

is the dhamma that you, entering on,

are abiding in,

having realized it by your own super-knowledge;

the dhamma that you, entering on, are abiding in,

having realized it by your own super-knowledge,

is the dhamma that I, entering on, proclaim,

having realized it by my own super-knowledge.

The dhamma that I know,

this is the dhamma that you know.

The dhamma that you know,

this is the dhamma that I know.

As I am,

so are you;

as you are,

so am I.

Come now, your reverence,

being just the two of us,

let us look after this group.'

In this way, Aggivessana, did Āḷāra the Kālāma,

being my teacher,

set me

— the pupil —

on the same level as himself

and honoured me with the highest honour.

Then it occurred to me, monks:

'This dhamma does not conduce to disregard

nor to dispassion

nor to stopping

nor to tranquillity

nor to super-knowledge

nor to awakening

nor to Nibbāna,

but only as far as reaching the plane of no-thing.'

So I, Aggivessana,

not getting enough from this dhamma,

disregarded and turned away from this dhamma.

Then I, monka, a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

approached Uddaka, Rāma's son;

having approached,

I spoke thus to Uddaka, Rāma's son:

'I, your reverence, want to fare the Brahmā-faring

in this dhamma and discipline.'

This said, Aggivessana, Uddaka, Rāma's son, spoke thus to me:

'Let the venerable one proceed;

this dhamma is such

that an intelligent man,

having soon realized super-knowledge for himself,

(as learnt from) his own teacher,

may enter on and abide in it.'

So I, Aggivessana, very soon,

very quickly,

mastered that dhamma.

I, Aggivessana, as far as mere lip service,

mere repetition were concerned,

spoke the doctrine of knowledge

and the doctrine of the elders,

and I claimed —

I as well as others — that

'I know,

I see.'

Then it occurred to me, monks:

'But Uddahka, Rāma's son, does not merely proclaim this dhamma

simply out of faith:

Having realized super-knowledge for myself,

entering on it,

I am abiding in it.

For surely Uddaka, Rāma's son,

proceeds knowing and seeing this dhamma.'

Then did I, Aggivessana, approach Uddaka, Rāma's;

having approached,

I spoke thus to Uddaka, Rāma's son:

'To what extent do you, reverend Rāma,

having realized super-knowledge for yourself,

entering thereon

proclaim this dhamma?'

When this had been said, Aggivessana,

Uddahka, Rāma's son, proclaimed the plane of neither-perception-nor-non-perception.

Then it occurred to me, monks:

'It is not only Rāma who has faith,

I too have faith.

It is not only Rāma who has [166] energy,

I too have energy.

It is not only Rāma who has mindfulness,

I too have mindfulness.

It is not only Rāma who has concentration,

I too have concentration.

It is not only Rāma who has intuitive wisdom,

I too have intuitive wisdom.

Suppose now that I should strive for the realisation of that dhamma

which Rāma proclaims:

'Having realized super-knowledge for myself,

entering on it

I am abiding in it?'

So I, Aggivessana, very soon,

very quickly,

having realized super-knowledge for myself,

entering on that dhamma,

abided therein.

Then I, Aggivessana, approached Uddaka, Rāma's son;

having approached,

I spoke thus to Uddaka, Rāma's son:

'Is it to this extent that you, reverend Rāma,

proclaim this dhamma,

entering on it,

having realized it by your own super-knowledge?'

'It is to this extent that I, your reverence,

proclaim this dhamma,

entering on it,

having realized it by my own super-knowledge.'

'I too, your reverence,

having realized this dhamma by my own super-knowledge,

entering on it am abiding in it.'

'It is profitable for us,

it is well gotten by us, your reverence,

that we see a fellow-Brahmā-farer

such as the venerable one.

This dhamma that I, entering on, proclaim,

having realized it by my own super-knowledge,

is the dhamma that you, entering on, are abiding in,

having realized it by your own super-knowledge;

the dhamma that you, entering on, are abiding in,

having realized it by your own super-knowledge,

is the dhamma that I, entering on, proclaim,

having realized it by my own super-knowledge.

The dhamma that I know,

this is the dhamma that you know.

That dhamma that you know,

this is the dhamma that I know.

As I am,

so are you;

as you are,

so am I.

Come now, your reverence,

being just the two of us,

let us look after this group.

In this way, Aggivessana, did Uddaka, Rāma's son,

being my teacher, set me

— the pupil —

on the same level as himself

and honoured me with the highest honour.

Then it occurred to me, monks:

'This dhamma does not conduce to disregard

nor to dispassion

nor to stopping

nor to tranquillity

nor to super-knowledge

nor to awakening

nor to Nibbāna,

but only as far as reaching the plane of neither-perception-nor-non-perception.'

So I, Aggivessana, not getting enough from this dhamma,

disregarded and turned away from this dhamma.

Then I, Aggivessana, a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

walking on tour through Magadha

in due course arrived at Uruvela,

the camp township.

There I saw a delightful stretch of land

and a lovely woodland grove,

and a clear flowing river

with a delightful ford,

and a village for support nearby.

It occurred to me, Aggivessana:

'Indeed it it is a delightful stretch of land,

and the woodland grove is lovely,

and the river flows clear

with a delightful ford,

and there is a village for support nearby.

Indeed this does well for the striving

of a young man set on striving.'

So I, Aggivessana, sat down just there thinking:

Indeed this does well for striving.

Moreover,[11] Aggivessana,

three similes occurred to me spontaneously,

never heard before:

It is as if[12] there were a wet sappy stick placed in water;

then a man might come along

bringing an upper piece of fire-stick,[13]

and thinking:

'I will light a fire,

I will get heat.'

What do you think about this, Aggivessana?

Could that man, bringing an upper piece of fire-stick,

and rubbing that wet sappy stick

that had been placed in water (with it),

light a fire,

could he get heat?"

"No, good Gotama.

What is the cause of this?

It is, good Gotama,

that such a stick is wet and sappy

and that it was placed in water.

That man would only get fatigue and distress."

"In like manner, Aggivessana,

whatever recluses or brahmans dwell not aloof

from pleasures of the senses that are bodily,

then if that which is for them,

among the sense-pleasures,

desire for sense-pleasure,

affection for sense-pleasure,

infatuation with sense-pleasure,

thirst for sense-pleasure,

fever for sense-pleasure -

if that is not properly got rid of subjectively

nor properly allayed,

whether these worthy recluses and brahmans experience [296] feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakening;[14]

and whether these worthy recluses and brahmans do not experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakening.

This, Aggivessana, was the first parable

that occurred to me spontaneously,

never heard before.

Then, Aggivessana, a second parable

occurred to me spontaneously,

never heard before.

It is as if, Aggivessana, a wet, sappy stick

were placed on dry ground,

far from water.

Then a man might come along

bringing an upper piece of fire-stick,

and thinking:

'I will light a fire,

I will get heat.'

What do you think about this, Aggivessana?

Could that man,

bringing an upper piece of fire-stick,

and rubbing that wet sappy stick

that had been placed on the dry ground,

far from water,

light a fire,

could he get heat?"

"No, good Gotama.

What is the cause of this?

It is, good Gotama, that that stick is wet and sappy

although it had been placed on dry ground,

far from water.

So that man would only get fatigue and distress."

"In like manner, Aggivessana,

whatever recluses or brahmans dwell not aloof

from pleasures of the senses that are bodily,

then if that which is for them,

among the sense-pleasures,

desire for sense-pleasure,

affection for sense-pleasure,

infatuation with sense-pleasure,

thirst for sense-pleasure,

fever for sense-pleasure -

if that is not properly got rid of subjectively

nor properly allayed,

whether these worthy recluses and brahmans experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakeningi;

and whether these worthy recluses and brahmans do not experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakening.

This, Aggivessana, was the second parable

that occurred to me spontaneously,

never heard before.

Then, Aggivessana, a third parable

occurred to me spontaneously,

never heard before.

It is as if, Aggivessana, a dry sapless[15] stick

were placed on the dry ground,

far from water.

Then a man might come along

bringing an upper piece of fire-stick,

and thinking:

'I will light a fire,

I will get heat.'

What do you think about this, Aggivessana?

Could that man, bringing an upper piece of fire-stick,

and rubbing that dry sapless stick

that had been placed on dry ground,

far from water,

light a fire,

could he get heat?"

"Yes, good Gotama.

What is the cause of this?

It is, good Gotama,

that that stick was dry and sapless

and had been placed on dry ground

far from water."

"In like manner, Aggivessana,

whatever recluses or brahmans dwell aloof

from pleasures of the senses that are bodily,

then if that which is for them,

among the sense-pleasures,

desire for sense-pleasure,

affection for sense-pleasure,

infatuation with sense- [297] pleasure,

thirst for sense-pleasure,

fever for sense-pleasure -

if this is well got rid of subjectively,

well allayed,

then whether these worthy recluses and brahmans experience feelings that are acute,

painful,

sharp,

severe,

indeed they become those for knowledge,

for vision,

for the incomparable Self-awakening;

and whether these worthy recluses and brahmans do not experience feelings that are acute,

painful,

sharp,

severe,

indeed they become those for knowledge,

for vision,

for the incomparable Self-awakening.

This, Aggivessana, was the third parable

that occurred to me spontaneously,

never heard before.

These, Aggivessana, were the three parables

that occurred to me spontaneously,

never heard before.

It occurred to me, Aggivessana:

'Suppose now that I,

with my teeth clenched,[16]

with my tongue pressed against the palate,

by mind should subdue,

restrain and dominate my mind?'

So I, Aggivessana, with my teeth clenched,

with my tongue pressed against the palate,

by mind subdued,

restrained

and dominated my mind.

While I was subduing,

restraining

and dominating my mind,

with the teeth clenched,

the tongue pressed against the palate,

sweat poured from my armpits.

It is as if, Aggivessana,

a strong man,

having taken hold of a weaker man

by his head or shoulders,

would subdue,

restrain

and dominate him.

Even so, while I, Aggivessana,

was subduing,

restraining

and dominating my mind by mind,

with my teeth clenched,

with my tongue pressed against the palate,

sweat poured from my armpits.

Although, Aggivessana, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed[17] in striving

by striving against that very pain.

But yet, Aggivessana,

that painful feeling,

arising in me,

persisted without impinging on my mind.

It occurred to me, Aggivessana:

'Suppose now that I should meditate

the non-breathing meditation?[18]

So I, Aggivessana,

stopped breathing in and breathing out

through the mouth

and through the nose.

When I, Aggivessana,

had stopped breathing in and breathing out

through the mouth

and through the nose,

there came to be an exceedingly loud noise

of winds escaping by the auditory passages.

As there comes to be an exceedingly loud noise

from the roaring of a smith's bellows,[19]

even so when I, Aggivessana, stopped breathing in and breathing out

through the mouth [298]

and through the nose,

there came to be an exceedingly loud noise

of wind escaping by the auditory passages.

Although, Aggivessana, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

It was even in this wise, Aggivessana,

that a painful feeling that had arisen in me

persisted without impinging on my mind.

It occurred to me, Aggivessana:

'Suppose now that I should still meditate

the non-breathing meditation?'

So I, Aggivessana, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Aggivessana, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

exceedingly loud winds rent my head.

As, Aggivessana, a strong man[20]

might cleave one's head

with a sharp-edged sword,

even so when I, Aggivessana, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

exceedingly loud winds rent my head.

Although, Aggivessana, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

But yet, Aggivessana, that painful feeling,

arising in me,

persisted without impinging on my mind.

It occurred to me, Aggivessana:

'Suppose that I should still meditate

the non-breathing meditation?'

So I, Aggivessana, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Aggivessana, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

I came to have very bad headaches.[21]

As, Aggivessana, a strong man

might clamp a turban on one's head

with a tight leather strap,

even so when I, Aggivessana, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

did I come to have very bad headaches.

Although, Aggivessana, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

But yet, Aggivessana, that painful feeling,

arising in me,

persisted without impinging on my mind.

[299] It occurred to me, Aggivessana:

'Suppose now that I should still meditate

the non-breathing meditation?'

So I, Aggivessana, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Aggivessana, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

very strong winds cut through my stomach.

As, Aggivessana, a skilled cattle-butcher

or his apprentice

might cut through the stomach

with a sharp butcher's knife,

even so, Aggivessana, did very strong winds

cut through my stomach.

Although, Aggivessana, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

But yet, Aggivessana, that painful feeling,

arising in me,

persisted without impinging on my mind.

It occurred to me, Aggivessana:

'Suppose now that I should still meditate

the non-breathing meditation?'

So I, Aggivessana, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Aggivessana, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

there came to be a fierce heat in my body.

As, Aggivessana, two strong men,

having taken hold of a weaker man by his limbs,

might set fire to him,

might make him sizzle up

over a charcoal pit,

even so, Aggivessana,

when I had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

did there come to be a fierce heat in my body.

Although, Aggivessana, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

But yet, Aggivessana, that painful feeling,

arising in me,

persisted without impinging on my mind.

In addition to this, Aggivessana,

devatās, having seen me, spoke thus:

'The recluse Gotama has passed away.'

Other devatās spoke thus;

'The recluse Gotama has not passed away,

but he is passing away.'

Other devatās spoke thus:

'The recluse Gotama has not passed away,

nor is he passing away;

the recluse Gotama is a perfected one,[22] the mode of Hving of a perfected one is just like this.'

[300] It occurred to me, Aggivessana:

'Suppose now that I should take the line

of desisting from all food?'

Then, Aggivessana, devatās,

having approached me,

spoke thus:

'Do not, good sir,

take the line of desisting from all food.

If you, good sir,

take the line of desisting from all food,

then we will give you deva-like essences

to take in through the pores of the skin;

you will keep going by means of them.'

Then, Aggivessana, it occurred to me:

'Suppose that I should take the line

of not eating anything,

and these devatās were to give me deva-like essences

to take in through the pores of the skin,

and that I should keep going by means of them,

that would be an imposture in me.'

So I, Aggivessana, rejected those devatās[23]

I said,

'Enough.'

It occurred to me, Aggivessana:

'Suppose now that I were to take food

little by little,

drop by drop,

such as bean-soup

or vetoh-soup

or chick-pea-soup

or pea-soup?

So I, Aggivessana, took food

little by little,

drop by drop,

such as bean-soup

or veteh-soup

or chick-pea-soup

or pea-soup.

While I, Aggivessana, was taking food

little by little,

drop by drop,

such as bean-soup

or vetch-soup

or chick-pea-soup

or pea-soup,

my body became exceedingly emaciated.

Because I ate so little,[24]

all my limbs became like the joints of withered creepers;

because I ate so little,

my buttocks became like a bullock's hoof;

because I ate so little,

my protruding backbone

became like a string of balls;

because I ate so little,

my gaunt ribs

became like the crazy rafters

of a tumble-down shed;

because I ate so little,

the pupils of my eyes

appeared lying low and deep;

because I ate so little,

my scalp became shrivelled and shrunk

as a bitter white gourd

cut before it is ripe

becomes shrivelled and shrunk by a hot wind.

If I, Aggivessana, thought:

'I will touch the skin of my belly,'

it was my backbone that I took hold of.

If I thought:

'I will touch my backbone,'

it was the skin of my belly that I took hold of.

For because I ate so little,

the skin of my belly, Aggivessana,

came to be cleaving to my backbone.

If I, Aggivessana, thought:

'I will obey the calls of nature,'

I fell down on my face then and there,

because I ate so little.

If I, Aggivessana, soothing my body,

stroked my limbs with my hand,

the hairs,

rotted at the roots,

fell away from my body

as I stroked my limbs with my hand,

because I ate so little.

And further, Aggivessana, men,

having seen me,

spoke thus:

'The recluse Gotama is black.'

Other men spoke thus:

'The recluse Gotama is not black,

[301] the recluse Gotama is deep brown.'

Some men spoke thus:

'The recluse Gotama is not black,

he is not even deep brown,

the recluse Gotama is of a sallow colour.'[25]

To such an extent, Aggivessana,

was my clear pure complexion

spoilt because I ate so little.

This, Aggivessana, occurred to me:

'Some recluses and brahmans

in the past

have experienced feelings that were acute,

painful,

sharp,

severe;

but this is paramount,

nor is there worse than this.

And some recluses and brahmans

in the future

will experience feelings that are acute,

painful,

sharp,

severe;

but this is paramount,

nor is there worse than this.

And some recluses and brahmans

are now

experiencing feelings that are acute,

painful,

sharp,

severe;

but this is paramount,

nor is there worse than this.

But I,

by this severe austerity,

do not reach states of further-men,

the excellent knowledge and vision

befitting the ariyans.

Could there be another way to awakening?

This, Aggivessana, occurred to me:

This was no ordinary plowing! This was the spring plowing festival day, a fertility rite, and also the day of Gotama's reaching manhood. With the young Gotama sitting apart at peace under the apple tree, this becomes significant symbolism of a state separated from pleasures of the senses.

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

4. Mahā Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

4. The Greater Division of the Pairs

37. Lesser Discourse on the Destruction of Craving

Cūḷa Taṇhā Sankhaya Suttaṃ

[306]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Eastern Monastery

in the palace of Migāra's mother.

Then Sakka, the lord of devas,

approached the Lord;

having approached,

having greeted the Lord,

he stood at a respectful distance.

As he was standing at a respectful distance,

Sakka, the lord of devas, spoke thus to the Lord:

"Briefly, Lord, to what extent

does a monk come to be freed

by the destruction of craving,

completely fulfilled,

completely secure from the bonds,

a complete Brahma-farer,

complete as to his culmination,[1] best of devas and men?"[2]

"As to this, lord of devas,

a monk comes to hear:

'It is not fitting

that there should be inclination

towards any (psycho-physical) conditions.'[3]

If, lord of devas, a monk comes to hear this, that

'It is not fitting

that there should be inclination

towards any (psycho-physical) conditions,'

he knows all the conditions thoroughly;

by knowing all the conditions thoroughly

he knows all the conditions accurately;

by knowing all the conditions accurately,

whatever feeling he feels,

pleasant

or painful

or neither painful nor pleasant,

he abides viewing impermanence,

he abides viewing dispassion,

he abides viewing stopping,[4]

he abides viewing renunciation

in regard to those feelings.

When he is abiding viewing impermanence,

when he is abiding viewing dispassion,

when he is abiding viewing stopping,

when he is abiding viewing renunciation

in regard to these feelings,

he grasps after nothing in the world;

not grasping

he is not troubled;

being untroubled he himself is [307]

individually attained to nibbāna,[5] and he comprehends:

'Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such'.

Briefly, it is to this extent, lord of devas,

that a monk comes to be freed

by the destruction of craving,

completely fulfilled,

completely secure from the bonds,

a complete Brahma-farer,

complete as to his culmination,

best of devas and men."

Then Sakka, the lord of devas,

having rejoiced in what the Lord had said,

having given thanks,

having greeted the Lord,

vanished then and there

keeping his right side towards him.

Now at that time the venerable Moggallāna the Great

was sitting down near the Lord.

Then it occurred to the venerable Moggallāna the Great:

"Now, did that yakkha,

when he thanked the Lord for his words,

grasp them or not?

Suppose that I should find out

whether that yakkha,

when he thanked the Lord for his words,

grasped them or not?"

Then the venerable Moggallāna the Great,

as a strong man might stretch out his bent arm

or might bend back his out-stretched arm,

vanishing from the palace of Migāra's mother in the Eastern Monastery,

appeared among the devas of the Thirty-Three.

Now at that time Sakka, the lord of devas,

equipped and provided with five hundred deva-like musical instruments,[6]

was amusing himself in the One Lotus pleasure grove.[7]

Sakka, the lord of devas,

saw the venerable Moggallāna the Great coming in the distance;

seeing him,

having had those five hundred deva-like musical instruments stopped,

he approached the venerable Moggallāna the Great;

having approached,

he spoke thus to the venerable Moggal-lāna the Great:

"Come, my good Moggallāna,

you are welcome, my good Moggallāna;

at last, my good Moggallāna,

you take this occasion for coming here;

sit down, my good Moggallāna,

this seat is appointed."

The venerable Moggallāna the Great sat down on the appointed seat.

Sakka, the lord of devas,

having taken a low seat,

sat down at a respectful distance.

The venerable Moggallāna the Great

spoke thus to Sakka, the lord of devas,

as he was sitting down at a respectful distance:

[308] "In regard to the talk that the Lord spoke in brief to you, Kosiya,[8]

on freedom by the destruction of craving,

it were good even for me to hear portions of this talk."

"I, my good Moggallāna, am very busy,

there is much to be done by me;

both on my own account there are things to be done,

and there are also (still more)[9] things to be done

for the devas of the Thirty-Three.

Further, my good Moggallāna,

it was properly heard,

properly learnt,

properly attended to,

properly reflected upon,

so that it cannot vanish quickly.

Once upon a time,[10] my good Moggallāna,

a battle was in full swing between devas and demons.

In that battle, my good Moggallāna,

the devas conquered,

the demons were defeated.

So I, my good Moggallāna,

having won that battle

and being victorious in the, battle,

when I came back from there

built a palace named Vejayanta[11] (Victory).

Now, my good Moggallāna,

there are a hundred towers to the Vejayanta Palace,

in each tower there are seven gabled houses,

in each gabled house there are seven nymphs,

and for each nymph there are seven attendants.

Would you, my good Moggallāna,

like to see the delights of the Vejayanta Palace?"

The venerable Moggallāna the Great consented by becoming silent.

Then Sakka, the lord of devas,

and the great rajah Vessavaṇa,[12] having put the venerable Moggallāna the Great in front of them

approached Vejayanta Palace.

The female attendants of Sakka, the lord of devas,

saw the venerable Moggallāna the Great coming in the distance;

on seeing him,

shrinking and shy,

each entered her own inner room.

As a daughter-in-law[13] shrinks and is shy on seeing her father-in-law,

even so did the female attendants of Sakka, the lord of devas,

on seeing the venerable Moggallāna the Great,

shrinking and shy,

each enter her own inner room.

Then Sakka, the lord of devas, and Vessavaṇa, the great rajah,

made the [309] venerable Moggallāna the Great follow them into the Vejayanta Palace

and roam about in it,

and (they said):

"My dear Moggallāna, see this delight of the Vejayanta Palace, and,

dear Moggallāna, see that delight of the Vejayanta Palace."

"This shines forth as a deed of merit

formerly done by the venerable Kosiya,

and people seeing anything delightful speak thus:

'Indeed it shines forth from the devas of the Thirty-Three,

that is to say it shines forth as a deed of merit

formerly done by the venerable Kosiya.'"

Then it occurred to the venerable Moggallāna the Great:

"This yakkha lives much too indolently.

Suppose that I were to agitate this yakkha?'

Then the venerable Moggallāna the Great

worked such a working of psychic power

that with his big toe he made Vejayanta Palace

tremble, shake and quake.

Then the minds of Sakka, the lord of devas,

and of the great rajah Vessavaṇa

and of the devas of the Thirty-Three

were full of wonder and marvel, and they said:

"Indeed, the great psychic power,

the great majesty

of the recluse is wonderful,

it is indeed marvellous,

inasmuch as with his big toe

he makes this deva-like abode

tremble, shake and quake."

Then the venerable Moggallāna the Great,

knowing that Sakka, the lord of devas,

was agitated and astounded,[14] spoke thus to Sakka, the lord of dems:

"In regard to the talk that the Lord spoke in brief to you, Kosiya,

on freedom by the destruction of craving,

it were good even for me to hear portions of that talk."

"As to that I, my good Moggallāna,

approached the Lord;

having approached,

having greeted the Lord,

I stood at a respectful distance.

As I was standing at a respectful distance, my good Moggallāna,

I spoke thus to the Lord:

'Briefly, Lord, to what extent

does a monk come to be freed by the destruction of craving,

completely fulfilled,

completely secure from the bonds,

a complete Brahma-farer,

complete as to his culmination,

best of devas and men?

When this had been said, my good Moggallāna,

the Lord spoke thus to me;

'It is not fitting

that there should be inclination

towards any (psycho-physical) conditions.'

If, lord of devas, a monk comes to hear this, that

'It is not fitting

that there should be inclination

towards any (psycho-physical) conditions,'

he knows all the conditions thoroughly;

by knowing all the conditions thoroughly

he knows all the conditions accurately;

by knowing all the conditions accurately,

whatever feeling he feels,

pleasant

or painful

or neither painful nor pleasant,

he abides viewing impermanence,

he abides viewing dispassion,

he abides viewing stopping,

he abides viewing renunciation

in regard to those feelings.

When he is abiding viewing impermanence,

when he is abiding viewing dispassion,

when he is abiding viewing stopping,

when he is abiding viewing renunciation

in regard to these feelings,

he grasps after nothing in the world;

not grasping

he is not troubled;

being untroubled he himself is

individually attained to nibbāna, and he comprehends:

'Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such'.

Briefly, it is to this extent, lord of devas,

that a monk comes to be freed by the destruction of craving,

completely fulfilled,

completely secure from the bonds,

a complete Brahma-farer,

complete as to his culmination,

best of devas and [310] men.'

Thus, my good Moggallāna,

did the Lord speak to me briefly

on freedom by the destruction of craving."

Then the venerable Moggallāna the Great,

having rejoiced in what Sakka, the lord of devas, had said,

having given thanks,

as a strong man might stretch out his bent arm

or might bend back his outstretched arm,

vanishing even so

from among the devas of the Thirty-Three,

did he become manifest in the palace of Migāra's mother

in the Eastern Monastery.

Then soon after the venerable Moggallāna the Great had departed,

the female attendants of Sakka, the lord of devas,

spake thus to Sakka, the lord of devas:

"Good sir, is not this lord your teacher?

"Good ladies, this lord is not my teacher,

he is a fellow Brahma-farer of mine,

the venerable Moggallāna the Great."

"It is a gain for you, good sir,

that this fellow Brahma-farer of yours

is of such great psychic potency,

of such great majesty;

certainly this lord is your teacher."

Then the venerable Moggallāna the Great approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Moggallāna the Great spoke thus to the Lord:

"Lord, does the Lord know

that just now he spoke in brief

on freedom by the destruction of craving

to a very powerful yakkha?"

"I know, Moggallāna,

that Sakka, the lord of devas,

approached me here;

having approached,

having greeted me,

he stood at a respectful distance.

As he was standing at a respectful distance,

Sakka, the lord of devas, spoke thus to me, Moggallāna:

'Briefly, Lord, to what extent

does a monk come to be freed by the destruction of craving,

completely fulfilled,

completely secure from the bonds,

a complete Brahma-farer,

complete as to his culmination,

best of devas and men?

When this had been said, I, Moggallāna,

spoke thus to Sakka, the lord of devas:

'As to this, lord of devas, a monk comes to hear:

'It is not fitting

that there should be inclination

towards any (psycho-physical) conditions,'

he knows all the conditions thoroughly;

by knowing all the conditions thoroughly

he knows all the conditions accurately;

by knowing all the conditions accurately,

whatever feeling he feels,

pleasant

or painful

or neither painful nor pleasant,

he abides viewing impermanence,

he abides viewing dispassion,

he abides viewing stopping,

he abides viewing renunciation

in regard to those feelings.

When he is [311] abiding viewing impermanence,

when he is abiding viewing dispassion,

when he is abiding viewing stopping,

when he is abiding viewing renunciation

in regard to these feelings,

he grasps after nothing in the world;

not grasping

he is not troubled;

being untroubled he himself is

individually attained to nibbāna, and he comprehends:

'Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such'.

Briefly, it is to this extent, lord of devas,

that a monk comes to be freed by the destruction of craving,

completely fulfilled,

completely secure from the bonds,

a complete Brahma-farer,

complete as to his culmination,

best of devas and men.'

Briefly, it is to this extent, lord of devas,

that a monk comes to be freed by the destruction of craving,

completely fulfilled,

completely secure from the bonds,

a complete Brahma-farer,

complete as to his culmination,

best of devas and men.'

I, Moggallāna, know that I spoke in brief thus

on freedom by the destruction of craving to Sakka, the lord of devas."

Thus spoke the Lord.

Delighted, the venerable Moggallāna the Great rejoiced in what the Lord had said.

Lesser Discourse on the Destruction of Craving: the Seventh

[1] Cf. D. ii. 283, where Sakka puts the same question; also S. iii. 13; [SN 3.22.4 Woodward] A. v. 326. [AN 11.11 Woodward]

[2] A term usually reserved for the Buddha or Tathāgata, but used as above at A. v. 326. [AN 11.11 Woodward]

[3] MA. ii. 298 calls these the five khandhas (psycho-physical components), the twelve spheres (the six sense-organs and their appropriate kinds of sense-data), and the eighteen elements (see e.g. Vbh. 87; Dhs. 1333).

[4] Dispassion and stopping are twofold: dispassion for or stopping of destruction; and complete dispassion, complete stopping, MA. ii. 299.

[5] As at M. i. 67; [MN 11 Horner] S. iii. 54. MA. ii. 299 says he himself attains nibbāna by the nibbāna of the defilements.

[6] MA. ii. 300, consisting of five kinds.

[7] Ekapuṇḍarīka uyyāna. MA. ii. 300 does not comment on this. See Ekapuṇḍarīka paribbājakārāma, near Vesālī, M. i. 481.

[8] "Probably one of the several clan names which are also names of animals" (owl), DPPN. Cf. D. ii. 270, Ud. 30, Jā. ii. 252. C.E. Godage, "Place of Indra in Early Buddhism," University of Ceylon Review, Vol. III, No. 1, p. 53 thinks Indra (= Sakka) may have become the tutelary god of that particular clan (the Kusikas) to have gained this epithet.

[9] App'eva sakena ... api ca devānam yeva = na bahu ... pana bahu, MA. ii. 301.

[10] As at D. ii. 285.

[11] Cf. Thag. 1194-96; S. i. 234; DhA. i. 273.

[12] One of the names of Kuvera, a ruler over the yakkhas, his kingdom being to the north. MA. ii. 303 says he was a favourite of Sakka's.

[13] Cf. M. i. 186.

[14] MA. ii. 304 says this was due to joy.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

4. Mahā Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

4. The Greater Division of the Pairs

38. Greater Discourse on the Destruction of Craving

Mahā Taṇhā Sankhaya Suttaṃ

[311]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time a pernicious view[1] like this

had accrued to the monk called Sāti, a fisherman's son

a fisherman's son:

"In so far as I understand Dhamma taught by the Lord

it is that this consciousness itself runs on,

fares on,

not another."

Several monks heard:

"It is said that a pernicious [312] view like this

has accrued to the monk called Sāti

a fisherman's son:

'In so far as I understand Dhamma taught by the Lord

it is that this consciousness itself runs on,

fares on,

not another.'"

Then these monks approached the monk Sāti

a fisherman's son;

having approached,

they spoke thus to the monk Sāti a fisherman's son:

"Is it true, as is said,

that a pernicious view like this

has accrued to you,

reverend Sāti?

'In so far as I understand Dhamma taught by the Lord

it is that this consciousness itself runs on,

fares on,

not another'?"

"Even so do I, your reverences,

understand Dhamma taught by the Lord,

that it is this consciousness itself

that runs on,

fares on,

not another."

Then these monks,

anxious to dissuade the monk Sāti a fisherman's son,

from that pernicious view,

questioned him,

cross-questioned him,

and pressed him for his reasons,

saying:

"Do not, reverend Sāti, a fisherman's son speak thus,

do not misrepresent the Lord;

neither is misrepresentation of the Lord seemly,

nor would the Lord speak thus.

For, reverend Sāti, a fisherman's son

in many a figure

is conditioned genesis spoken of

in connection with consciousness

by the Lord, saying:

'Apart from condition

there is no origination of consciousness.'"

But the monk Sāti a fisherman's son,

even although questioned,

cross-questioned

and pressed for his reasons by these monks,

obstinately holding to

and adhering to

that pernicious view,

decided:

"Thus it is that I, your reverences,

understand Dhamma taught by the Lord,

that it is this consciousness itself

that runs on,

fares on,

not another."

And since these monks were not able to dissuade the monk Sāti a fisherman's son,

from that pernicious view,

they approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

these monks spoke thus to the Lord:

"Lord, a pernicious view like this

has accrued to the monk Sāti a fisherman's son:

'In so far as I understand Dhamma taught by the Lord

it is that this consciousness itself runs on,

fares on,

not another'?"

We heard, Lord:

"It is said that a pernicious view like this

has accrued to the monk called Sāti

a fisherman's son:

'In so far as I understand Dhamma taught by the Lord

it is that this consciousness itself runs on,

fares on,

not another.'"

Then we approached the monk Sāti

a fisherman's son;

having approached,

they spoke thus to the monk Sāti a fisherman's son:

"Is it true, as is said,

that a pernicious view like this

has accrued to you,

reverend Sāti?

'In so far as I understand Dhamma taught by the Lord

it is that this consciousness itself runs on,

fares on,

not another'?"

"Even so do I, your reverences,

understand Dhamma taught by the Lord,

that it is this consciousness itself

that runs on,

fares on,

not another."

Then, anxious to dissuade the monk Sāti a fisherman's son,

from that [313] pernicious view,

we questioned him,

cross-questioned him,

and pressed him for his reasons,

saying:

"Do not, reverend Sāti, a fisherman's son speak thus,

do not misrepresent the Lord;

neither is misrepresentation of the Lord seemly,

nor would the Lord speak thus.

For, reverend Sāti, a fisherman's son

in many a figure

is conditioned genesis spoken of

in connection with consciousness

by the Lord, saying:

'Apart from condition

there is no origination of consciousness.'"

But the monk Sāti a fisherman's son,

even although questioned,

cross-questioned

and pressed for his reasons by us,

obstinately holding to

and adhering to

that pernicious view,

decided:

"Thus it is that I, your reverences,

understand Dhamma taught by the Lord,

that it is this consciousness itself

that runs on,

fares on,

not another."

And since. Lord, we were not able to dissuade the monk Sāti, a fisherman's son,

from that pernicious view,

we are telling this matter to the Lord."

Then the Lord addressed a certain monk, saying:

"Come, do you, monk,

address the monk Sāti, a fisherman's son, in my name,

saying:

'Sāti, a fisherman's son the teacher is summoning you.'"

"Yes, Lord," and this monk,

having answered the Lord in assent,

approached the monk Sāti, a fisherman's son;

having approached,

he spoke thus to the monk Sāti, a fisherman's son:

"The teacher is summoning you, reverend Sāti."

"Yes, your reverence,"

and the monk Sāti, a fisherman's son, having answered this monk in assent,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

The Lord spoke thus to the monk Sāti, a fisherman's son,

as he was sitting down at a respectful distance:

"Is it true, as is said,

that a pernicious view like this

has accrued to you, Sāti:

'In so far as I understand Dhamma taught by the Lord

it is that this consciousness itself runs on,

fares on,

not another'?"

"Even so do I, Lord, understand Dhamma taught by the Lord:

It is this consciousness itself that runs on,

fares on,

not another."

"What is this consciousness, Sāti?"

"It is this, Lord, that speaks,[2]

that feels,

that experiences now

here, now there,

the fruition of deeds

that are lovely

and that are depraved."[3]

"But to whom, foolish man,

do you understand that Dhamma was taught by me thus?

Foolish man,

has not consciousness generated by conditions[4]

been spoken of in many a figure by me, [314] saying:

'Apart from condition

there is no origination of consciousness'?

But now you, foolish man,

not only misrepresent me

because of your own wrong grasp,

but you also injure[5] yourself

and give rise to much demerit

which, foolish man,

will be for your woe and sorrow

for a long time."

Then the Lord addressed the monks, saying:

"What do you think about this, monks?

Can this monk Sāti, a fisherman's son,

have even a glimmering of this Dhamma and discipline?"

"How could this be, Lord?

It is not so, Lord."

When this had been said, the monk Sāti, a fisherman's son,

sat down silent,

ashamed,

his shoulders drooping,

his head bent,

brooding,

speechless.

Then the Lord, understanding why the monk Sāti, a fisherman's son,

was silent,

ashamed,

his shoulders drooping,

his head bent,

brooding,

speechless,

spoke thus to the monk Sāti, a fisherman's son:

"You, foolish man, will be known

through this pernicious view of your own,

for I will question the monks on it."

Then the Lord addressed the monks, saying:

"Do you, monks, understand that Dhamma was taught by me thus

so that this monk Sāti, a fisherman's son,

because of his own wrong grasp

not only misrepresents me

but is also injuring himself

and giving rise to much demerit?"

"No, Lord.

For in many a figure

has consciousness generated by conditions

been spoken of to us by the Lord,

saying:

'Apart from condition

there is no origination of consciousness.'"

"It is good, monks,

it is good that you understand thus

Dhamma taught by me to you, monks.

For in many a figure

has consciousness generated by conditions

been spoken of by me to you, monks, saying:

'Apart from condition

there is no origination of consciousness.'

But this monk Sāti, a fisherman's son,

because of his own wrong grasp,

not only misrepresents me,

but is also injuring himself

and giving rise to much demerit.

This will be for this foolish man's woe and sorrow

for a long time.

It is because, monks,

an appropriate condition arises

that consciousness is known by this or that name:

if consciousness arises because of eye and material shapes,

it is known as visual consciousness;

if consciousness arises because of ear and sounds,

it is known as auditory consciousness;

if, consciousness arises because of nose and smells,

it is known as olfactory consciousness;

if consciousness arises because of tongue and tastes,

it is known as gustatory consciousness;

[315] if consciousness arises because of body and touches,

it is known as tactile consciousness;

if consciousness arises because of mind and mental objects,

it is known as mental consciousness.

Monks, as a fire burns

because of this or that appropriate condition,

by that it is known:

if a fire burns because of sticks,

it is known as a stick-fire;

and if a fire burns because of chips,

it is known as a chip-fire;

and if a fire burns because of grass,

it is known as a grass-fire;

and if a fire burns because of cow-dung,

it is known as a cow-dung fire;

and if a fire burns because of chaff,

it is known as a chaff-fire;

and if a fire burns because of rubbish,

it is known as a rubbish-fire.

Even so, monks, when because of a condition appropriate to it

consciousness arises,

it is known by this or that name:

if consciousness arises because of eye and material shapes,

it is known as visual consciousness;

if consciousness arises because of ear and sounds,

it is known as auditory consciousness;

if, consciousness arises because of nose and smells,

it is known as olfactory consciousness;

if consciousness arises because of tongue and tastes,

it is known as gustatory consciousness;

if consciousness arises because of body and touches,

it is known as tactile consciousness;

if consciousness arises because of mind and mental objects,

it is known as mental consciousness.

Do you see, monks,

that this has come to be?"

"Yes, Lord."

"Do you see, monks,

the origination of this nutriment?"

"Yes, Lord."

"Do you see, monks,

that from the stopping of this nutriment,

that which has come to be

is liable to stopping?"

"Yes, Lord."

"From doubt, monks,

does the perplexity arise:

'This that has come to be,

might it not be?'"

"Yes, Lord."

"From doubt, monks, the perplexity arises:

'Might there not be an origination of that nutriment?'"

"Yes, Lord."

"From doubt the perplexity arises:

'By the stopping of that nutriment,

might that which has come to be

not be liable to stopping?'"

"Yes, Lord."

"By seeing as it really is

by means of perfect intuitive wisdom, monks,

that,

'This has come to be -

is that which is perplexity got rid of?"

"Yes, Lord."

"By seeing as it really is

by means of perfect intuitive wisdom, monks, that,

'This is the origination of nutriment' -

is that which is perplexity got rid of?"

"Yes, Lord."

"By seeing as it really is

by means of perfect intuitive wisdom, [316] monks, that,

'From the stopping of that nutriment

that which has come to be

is liable to stopping' -

is that which is perplexity got rid of?"

"Yes, Lord."

"Thinking,

'This has come to be' -

is there for you, monks

as to this,

absence of perplexity?"

"Yes, Lord."

"Thinking,

'This is the origination of nutriment' -

is there for you, monks,

as to this,

absence of perplexity?"

"Yes, Lord."

"Thinking,

'From the stopping of this nutriment,

this that has come to be

is liable to stopping' -

is there for you, monks,

as to this,

absence of perplexity?"

"Yes, Lord."

"Thinking,

'This has come to be' -

is it properly seen

by means of perfect intuitive wisdom

as it really is?"

"Yes, Lord."

"Thinking,

'This is the origination of nutriment' -

is it properly seen

by means of perfect intuitive wisdom

as it really is?"

"Yes, Lord."

"Thinking,

'From the stopping of this nutriment,

this that has come to be

is liable to stopping' -

is it properly seen

by means of perfect intuitive wisdom

as it really is?"

"Yes, Lord."

"If you, monks, cling to,

treasure,

cherish,

foster this view,

thus purified,

thus cleansed,

then, monks, would you understand

that the Parable of the Raft[6]

is Dhamma taught for crossing over,

not for retaining?"

"No, Lord."

"But if you, monks, do not cling to,

do not treasure,

do not cherish,

do not foster[7] this view,

thus purified,

thus cleansed,

then, monks, would you understand

that the Parable of the Raft

is Dhamma taught for crossing over,

not for retaining?"

"Yes, Lord."

"Monks, these four (forms of) nutriment[8]

are for the maintenance

of creatures that have come to be

or for the assistance

of those seeking birth.

What are the four?

Material nutriment,

whether coarse or fine,

sensory impingement is the second,

mental striving is the third,

consciousness is the fourth.

And [317] of these four (forms of) nutriment, monks,

what is the provenance,

what the source,

what the birth,

what the origin?[9]

These four (forms of) nutriment, monks,

have craving as the provenance,

craving as source,

craving as birth,

craving as origin.

And, monks, what is the provenance

of this craving,

what the source,

what the birth,

what the origin?

Feeling is the provenance of craving,

feeling is the source of craving,

feeling is the birth of craving,

feeling is the origin of craving.

And what, monks, is the provenance of feelings,

what the source of feelings,

what the birth of feelings,

what the origin of feelings?

Sensory impingement is the provenance of feelings,

sensory impingement is the source of feeling

sensory impingement is the birth of feeling

sensory impingement is the origin of feeling.

And what, monks, is the provenance of sensory impingement

what the source of sensory impingement

what the birth of sensory impingement

what is the origin of sensory impingement?

The six (sensory) spheres are the provenance

the six (sensory) spheres are the source of sensory impingement

the six (sensory) spheres are the birth of sensory impingement

the six (sensory) spheres are the origin of sensory impingement.

And what, monks, is the provenance of the six (sensory) spheres

what the source of the six (sensory) spheres

what the birth of the six (sensory) spheres

what is the origin of the six (sensory) spheres?

Psycho-physicality[10] is the provenance

psycho-physicality is the source of the six (sensory) spheres

psycho-physicality is the birth of the six (sensory) spheres

psycho-physicality is the origin of the six (sensory) spheres.

And what, monks, is the provenance of psycho-physicality

what the source of psycho-physicality

what the birth of psycho-physicality

what is the origin of psycho-physicality?

Consciousness is the provenance of psycho-physicality

consciousness is the source of psycho-physicality

consciousness is the birth of psycho-physicality,

consciousness is the origin of psycho-physicality.

And what, monks, is the provenance of consciousness

what is the source of consciousness

what is the birth of consciousness

what is the origin of consciousness?

The karma-formations are the provenance

the karma-formations are the source of consciousness

the karma-formations are the birth of consciousness

the karma-formations are the origin of consciousness.

And what, monks, is the provenance of the karma-formations

what the source of the karma-formations

what the birth of the karma-formations

what is the origin of the karma-formations?

Ignorance is the provenance

ignorance is the source of the karma-formations

ignorance is the birth of the karma-formations

ignorance is the origin of the karma-formations.

So it is, monks, that

conditioned by ignorance are the karma-formations;

conditioned by the karma- formations is consciousness;

conditioned by consciousness is psycho-physicality;

conditioned by psycho-physicality are the six (sensory) spheres;

conditioned by the six (sensory) spheres is sensory impingement;

conditioned by sensory impingement is feeling;

conditioned by feeling is craving;

conditioned by craving is grasping;

conditioned by grasping is becoming;

conditioned by becoming is [318] birth;

conditioned by birth,

ageing and dying,

grief,

sorrow,

suffering,

lamentation

and despair

come into being.

Such is the arising of this entire mass of anguish.

"It has been said:

'Conditioned by birth is ageing and dying.'

Is there ageing and dying for you, monks,

conditioned by birth,

or how is it as to this?"

"Conditioned by birth, Lord,

is ageing and dying.

Thus it is for us as to this:

'Conditioned by birth is ageing and dying.'"

■

"It has been said:

'Conditioned by becoming is birth.'

Is there birth for you, monks,

conditioned by becoming,

or how is it as to this?"

"Conditioned by becoming, Lord, is birth.

Thus it is for us as to this:

'Conditioned by becoming is birth.'"

■

"It has been said:

'Conditioned by grasping is becoming.'

Is there becoming for you, monks,

conditioned by grasping,

or how is it as to this?"

"Conditioned by grasping, Lord,

is becoming.

Thus it is for us as to this:

'Conditioned by grasping is becoming.'"

■

"It has been said:

'Conditioned by craving is grasping.'

Is there grasping for you, monks,

conditioned by craving,

or how is it as to this?"

"Conditioned by craving, Lord,

is grasping.

Thus it is for us as to this:

'Conditioned by craving is grasping.'"

■

"It has been said:

'Conditioned by feeling is craving.'

Is there craving for you, monks,

conditioned by feeling,

or how is it as to this?"

"Conditioned by feeling, Lord,

is craving.

Thus it is for us as to this:

'Conditioned by feeling is craving.'"

■

"It has been said:

'Conditioned by sensory impingement is feeling.'

Is there feeling for you, monks,

conditioned by sensory impingement,

or how is it as to this?"

"Conditioned by sensory impingement, Lord,

is feeling.

Thus it is for us as to this:

'Conditioned by sensory impingement is feeling.'"

■

"It has been said:

'Conditioned by the six (sensory) spheres is sensory impingement.'

Is there sensory impingement for you, monks,

conditioned by the six (sensory) spheres,

or how is it as to this?"

"Conditioned by the six (sensory) spheres, Lord,

is sensory impingement.

Thus it is for us as to this:

'Conditioned by the six (sensory) spheres is sensory impingement.'"

■

[319] "It has been said:

'Conditioned by psycho-physicality are the six (sensory) spheres.

Are there the six (sensory) spheres for you, monks,

conditioned by psycho-physicality,

or how is it as to this?"

"Conditioned by psycho-physicality, Lord,

are the six (sensory) spheres.

Thus it is for us as to this:

'Conditioned by psycho-physicality are the six (sensory) spheres.'"

■

"It has been said:

'Conditioned by consciousness is psycho-physicality.'

Is there psycho-physicality for you, monks,

conditioned by consciousness,

or how is it as to this?"

"Conditioned by consciousness, Lord,

is psycho-physicality.

Thus it is for us as to this:

'Conditioned by consciousness is psycho-physicality.'"

■

"It has been said:

'Conditioned by the karma-formations

is consciousness.'

Is there consciousness for you, monks,

conditioned by the karma-formations,

or how is it as to this?"

"Conditioned by the karma-formations Lord,

is consciousness.

Thus it is for us as to this:

'Conditioned by the karma-formations is consciousness.'"

■

"It has been said:

'Conditioned by ignorance are the karma-formations.'

Are there karma-formations for you, monks,

conditioned by ignorance,

or how is it as to this?"

"Conditioned by ignorance, Lord,

are the karma-formations.

Thus it is for us as to this:

'Conditioned by ignorance are the karma-formations.'"

"It is good, monks.

Both you say this, monks,

and I too say this:

If this is,

that comes to be;

from the arising of this,

that arises,

that is to say:

Conditioned by ignorance are the karma-formations;

conditioned by the karma-formations is consciousness;

conditioned by consciousness is psycho-physicality;

conditioned by psycho-physicality are the six (sensory) spheres;

conditioned by the six (sensory) spheres is sensory impingement;

conditioned by sensory impingement is feeling;

conditioned by feeling is craving;

conditioned by craving is grasping;

conditioned by grasping is becoming;

conditioned by becoming is birth;

conditioned by birth,

ageing and dying,

grief,

sorrow,

suffering,

lamentation

and despair

come into being.

Such is the arising of this entire mass of anguish.

But from the utter fading away and stopping

of this very ignorance

is the stopping of the karma-formations;

from the stopping of the karma-formations

the stopping of consciousness;

from the stopping of consciousness

the stopping of psycho-physicality;

from the stopping of psycho-physicality

the stopping of the six (sensory) [320] spheres;

from the stopping of the six (sensory) spheres

the stopping of sensory impingement;

from the stopping of sensory impingement

the stopping of feeling;

from the stopping of feeling

the stopping of craving;

from the stopping of craving

the stopping of grasping;

from the stopping of grasping

the stopping of becoming;

from the stopping of becoming

the stopping of birth;

from the stopping of birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

are stopped.

Such is the stopping of this entire mass of anguish.

It has been said:

'From the stopping of birth

is the stopping of ageing and dying.'

Is there for you, monks,

from the stopping of birth

the stopping of ageing and dying,

or how is it as to this?"

"From the stopping of birth, Lord,

is the stopping of ageing and dying.

Thus it is for us as to this:

'From the stopping of birth is the stopping of ageing and dying.'"

■

It has been said:

'From the stopping of becoming

is the stopping of birth.'

Is there for you, monks,

from the stopping of becoming

the stopping of birth,

or how is it as to this?"

"From the stopping of becoming, Lord,

is the stopping of birth.

Thus it is for us as to this:

'From the stopping of becoming is the stopping of birth.'"

■

It has been said:

'From the stopping of grasping

is the stopping of becoming.'

Is there for you, monks,

from the stopping of grasping

the stopping of becoming,

or how is it as to this?"

"From the stopping of grasping, Lord,

is the stopping of becoming.

Thus it is for us as to this:

'From the stopping of grasping is the stopping of becoming.'"

■

It has been said:

'From the stopping of craving

is the stopping of grasping.'

Is there for you, monks,

from the stopping of craving

the stopping of grasping,

or how is it as to this?"

"From the stopping of craving, Lord,

is the stopping of grasping.

Thus it is for us as to this:

'From the stopping of craving is the stopping of grasping.'"

■

It has been said:

'From the stopping of feeling

is the stopping of craving.'

Is there for you, monks,

from the stopping of feeling

the stopping of craving,

or how is it as to this?"

"From the stopping of feeling, Lord,

is the stopping of craving.

Thus it is for us as to this:

'From the stopping of feeling is the stopping of craving.'"

■

It has been said:

'From the stopping of sensory impingement

is the stopping of feeling.'

Is there for you, monks,

from the stopping of sensory impingement

the stopping of feeling,

or how is it as to this?"

"From the stopping of sensory impingement, Lord,

is the stopping of feeling.

Thus it is for us as to this:

'From the stopping of sensory impingement is the stopping of feeling.'"

■

It has been said:

'From the stopping of the six (sensory) spheres

is the stopping of sensory impingement.'

Is there for you, monks,

from the stopping of the six (sensory) spheres

the stopping of sensory impingement,

or how is it as to this?"

"From the stopping of the six (sensory) spheres, Lord,

is the stopping of sensory impingement.

Thus it is for us as to this:

'From the stopping of the six (sensory) spheres is the stopping of sensory impingement.'"

■

It has been said:

'From the stopping of psycho-physicality

is the stopping of the six (sensory) spheres.'

Is there for you, monks,

from the stopping of psycho-physicality

the stopping of the six (sensory) spheres,

or how is it as to this?"

"From the stopping of psycho-physicality, Lord,

is the stopping of the six (sensory) spheres.

Thus it is for us as to this:

'From the stopping of psycho-physicality is the stopping of the six (sensory) spheres.'"

■

It has been said:

'From the stopping of consciousness

is the stopping of psycho-physicality.'

Is there for you, monks,

from the stopping of consciousness

the stopping of psycho-physicality,

or how is it as to this?"

"From the stopping of consciousness, Lord,

is the stopping of psycho-physicality.

Thus it is for us as to this:

'From the stopping of consciousness is the stopping of psycho-physicality.'"

■

It has been said:

'From the stopping of the karma-formations

is the stopping of consciousness.'

Is there for you, monks,

from the stopping of the karma-formations

the stopping of consciousness,

or how is it as to this?"

"From the stopping of the karma-formations, Lord,

is the stopping of consciousness.

Thus it is for us as to this:

'From the stopping of the karma-formations is the stopping of consciousness.'"

■

It has been said:

'From the stopping of ignorance

is the stopping of the karma-formations.'

Is there for you, monks,

from the stopping of ignorance

the stopping of the karma-formations,

or how is it as to this?"

"From the stopping of ignorance, Lord,

is the stopping of the karma-formations.

Thus it is for us as to this:

'From the stopping of ignorance is the stopping of the karma-formations.'"

"It is good, monks.

Both you say this, monks,

and I too say this:

If this is not,

that does not come to be;

from the stopping of this,

that is stopped,

that is to say:

From the stopping of ignorance is the stopping of the karma-formations;

from the stopping of the karma-formations

the stopping of consciousness;

from the stopping of consciousness

the stopping of psycho-physicality;

from the stopping of psycho-physicality

the stopping of the six (sensory) spheres;

from the stopping of the six (sensory) spheres

the stopping of sensory impingement;

from the stopping of sensory impingement

the stopping of feeling;

from the stopping of feeling

the stopping of craving;

from the stopping of craving

the stopping of grasping;

from the stopping of grasping

the stopping of becoming;

from the stopping of becoming

the stopping of birth;

from the stopping of birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

are stopped.

Such is the stopping of this entire mass of anguish.

Now, would you, monks,

knowing thus,

seeing thus,

either run back to times gone by,[11] thinking:

'Now, were we in a past period,[12]

were we not in a past period,

what were we in a past period,

how were we in a past period,

having been what,

what did we become in a past period?"

"No, Lord."

"Or would you, monks,

knowing thus,

seeing thus,

run forward into times to come,

thinking:

'Will we come to be[12] in a future period,

will we not come to be in a future period,

what will we come [321] to be in a future period,

how will we come to be in a future period,

having been what,

what will we come to be in a future period?"

"No, Lord."

"Or would you, monks,

knowing thus,

seeing thus,

come to be subjectively doubtful now

about the present period,

thinking:

'Am I,

am I not,

what am I,

how am I,

whence has this being come,

where going will it come to be?"

"No, Lord."

"Or would you, monks,

knowing thus,

seeing thus,

speak thus:

'The Lord is oppressive[13] to us,

but we speak out of respect to our Teacher'?"

"No, Lord."

"Or would you, monks,

knowing thus,

seeing thus,

speak thus:

'A recluse speaks thus to us,

and recluses,

but we do not speak thus'?"

"No, Lord."

"Or would you, monks,

knowing thus,

seeing thus,

look out for another teacher?"

"No, Lord."

"Or would you, monks,

knowing thus,

seeing thus,

fall back on those

which are the customs

and curious ceremonies[14]

of ordinary recluses and brahmans

(thinking) these to be the essence?"

"No, Lord."

"Do not you, monks,

speak only of that

which of yourselves you have known,

seen[15]

and discerned?"

"Yes, Lord."

"It is good, monks.

You, monks, have been presented by me

with this Dhamma

which is self-realized,

timeless,

a come-and-see-thing,

leading onwards,

to be understood individually by the wise.

Monks, this Dhamma is self-realized,

timeless,

a come-and-see-thing,

leading onwards,

to be understood individually by the wise.

What has been said

has been said on account of this.

Monks, it is on the conjunction of three things

that there is conception.[16]

If there is here[17]

a coitus of the parents,

but it is not the mother's season

and the gandhabba[18] is not present -

for so long [322] there is not conception.

If there is here a coitus of the parents

and it is the mother's season,

but the gandhabba is not present -

for so long there is not conception.

But if, monks, there is here a coitus of the parents

and it is the mother's season

and the gandhabba is present,

it is on the conjunction of these three things

that there is conception.

Then, monks, the mother

for nine or ten months

carries the foetus in her womb

with great anxiety for her heavy burden.

Then, monks, at the end of nine or ten months

the mother gives birth

with great anxiety for her heavy burden.

When it is born,

she feeds it with her own life-blood.

For this, monks, is 'life-blood'

in the discipline for an ariyan,

that is to say mother's milk.

And, monks, when that boy has grown

and has developed his sense-organs,[19]

he plays at those which are games[20] for little boys,

that is to say

with a toy plough,

tip-cart,

at turning somersaults,

with a toy windmill,

with a toy measure of leaves,

with a toy cart,

with a toy bow.

Monks, when that boy has grown

and has developed his sense-organs

he enjoys himself,

endowed with and possessed of

the five strands of sense-pleasures:

material shapes cognisable through the eye,

agreeable,

pleasant,

liked,

enticing,

connected with sense-pleasures,

alluring;

sounds cognisable through the ear,

agreeable,

pleasant,

liked,

enticing,

connected with sense-pleasures,

alluring;

scents cognisable through the nose,

agreeable,

pleasant,

liked,

enticing,

connected with sense-pleasures,

alluring;

savours cognisable through the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sense-pleasures,

alluring;

touches cognisable through the body,

agreeable,

pleasant,

liked,

enticing,

connected with sense-pleasures,

alluring.

When he has seen a material shape[21] through the eye,

he feels attraction[22] for agreeable material shapes,

he feels repugnance for disagreeable material shapes;

and he dwells without mindfulness aroused as to the body,

with a mind that is limited;[23]

and he does not [323] comprehend that freedom of mind[24]

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

Possessed thus of compliance and antipathy,[25]

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he delights in that feeling,

welcomes it

and persists in cleaving to it.

From delighting in that feeling of his,

from welcoming it,

from persisting in cleaving to it,

delight arises;

whatever is delight amid those feelings,

that is grasping;

conditioned by grasping is becoming;

conditioned by becoming is birth;

conditioned by birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

come into being.

Such is the arising of this entire mass of anguish.

■

When he has heard a sound through the ear,

he feels attraction for agreeable sounds,

he feels repugnance for disagreeable sounds;

and he dwells without mindfulness aroused as to the body,

with a mind that is limited;

and he does not comprehend that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

Possessed thus of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he delights in that feeling,

welcomes it

and persists in cleaving to it.

From delighting in that feeling of his,

from welcoming it,

from persisting in cleaving to it,

delight arises;

whatever is delight amid those feelings,

that is grasping;

conditioned by grasping is becoming;

conditioned by becoming is birth;

conditioned by birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

come into being.

Such is the arising of this entire mass of anguish.

■

When he has smelt a scent with the nose,

he feels attraction for agreeable scents,

he feels repugnance for disagreeable scents;

and he dwells without mindfulness aroused as to the body,

with a mind that is limited;

and he does not comprehend that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

Possessed thus of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he delights in that feeling,

welcomes it

and persists in cleaving to it.

From delighting in that feeling of his,

from welcoming it,

from persisting in cleaving to it,

delight arises;

whatever is delight amid those feelings,

that is grasping;

conditioned by grasping is becoming;

conditioned by becoming is birth;

conditioned by birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

come into being.

Such is the arising of this entire mass of anguish.

■

When he has savoured a taste with the tongue,

he feels attraction for agreeable tastes,

he feels repugnance for disagreeable tastes;

and he dwells without mindfulness aroused as to the body,

with a mind that is limited;

and he does not comprehend that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

Possessed thus of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he delights in that feeling,

welcomes it

and persists in cleaving to it.

From delighting in that feeling of his,

from welcoming it,

from persisting in cleaving to it,

delight arises;

whatever is delight amid those feelings,

that is grasping;

conditioned by grasping is becoming;

conditioned by becoming is birth;

conditioned by birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

come into being.

Such is the arising of this entire mass of anguish.

■

When he has felt a touch with the body,

he feels attraction for agreeable touches,

he feels repugnance for disagreeable touches;

and he dwells without mindfulness aroused as to the body,

with a mind that is limited;

and he does not comprehend that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

Possessed thus of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he delights in that feeling,

welcomes it

and persists in cleaving to it.

From delighting in that feeling of his,

from welcoming it,

from persisting in cleaving to it,

delight arises;

whatever is delight amid those feelings,

that is grasping;

conditioned by grasping is becoming;

conditioned by becoming is birth;

conditioned by birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

come into being.

Such is the arising of this entire mass of anguish.

■

When he has known a mental object with the mind,

he feels attraction for agreeable mental objects,

he feels repugnance for disagreeable mental objects;

and he dwells without mindfulness aroused as to the body,

with a mind that is limited;

and he does not comprehend that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

Possessed thus of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he delights in that feeling,

welcomes it

and persists in cleaving to it.

From delighting in that feeling of his,

from welcoming it,

from persisting in cleaving to it,

delight arises;

whatever is delight amid those feelings,

that is grasping;

conditioned by grasping is becoming;

conditioned by becoming is birth;

conditioned by birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

come into being.

Such is the arising of this entire mass of anguish.

Now, monks, a Tathāgata arises in the world,

a perfected one,

a fully Self-awakened one

endowed with right knowledge and conduct,

well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

the Awakened One,

the Lord.

He makes known this world

with the devas,

with Māra,

with Brahmā,

creation

with its recluses and brahmans,

its devas and men,

having realized them by his own super-knowledge.

He teaches Dhamma which is lovely at the beginning,

lovely in the middle,

lovely at the ending,

with the spirit and the letter;

he proclaims the Brahma-faring

wholly fulfilled,

quite purified.

A householder

or a householder's son

or one born in another family

hears that Dhamma.

Having heard that Dhamma,

he gains faith in the Tathāgata.

Endowed with this faith

that he has acquired,

he reflects in this way:

'The household life is confined and dusty;

going forth is of the open;

it is not easy for one who lives in a house

to fare the Brahma-faring

wholly fulfilled,

wholly pure,

polished like a conch-shell.

Suppose now that I,

having cut off hair and beard,

having put on saffron robes,

should go forth from home

into homelessness?'

After a time,

getting rid of his wealth,

be it small or great,

getting rid of his circle of relations,

be it small or great,

having cut off his hair and beard,

having put on saffron robes,

he goes forth from home

into homelessness.

He, being thus one who has gone forth

and who is endowed with the training

and the way of living of monks,

abandoning onslaught on creatures,

is one who abstains from onslaught on creatures;

the stick laid aside,

the knife laid aside,

he lives kindly,

scrupulous,

friendly

and compassionate

towards all breathing things and creatures.

Abandoning the taking of what is not given,

he is one who abstains from taking what is not given;

being one who takes (only) what is given,

who waits for what is given,

not by stealing he lives with a self become pure.

Abandoning unchastity,

he is one who is chaste,

keeping remote (from unchastity),

abstaining from dealings with women.

Abandoning lying speech,

he is one who abstains from lying speech,

a truth-speaker,

a bondsman to truth,

trustworthy,

dependable,

no deceiver of the world.

Abandoning slanderous speech,

he is one who abstains from slanderous speech;

having heard something here

he is not one for repeating it elsewhere

for (causing) variance among these (people),

or having heard something elsewhere

he is not one to repeat it there

for (causing) variance among these (people).

In this way

he is a reconciler of those who are at variance,

and one who combines those who are friends.

Concord is his pleasure,

concord his delight,

concord his joy,

concord is the motive of his speech.

Abandoning harsh speech,

he is one who abstains from harsh speech.

Whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

agreeable to the manyfolk -

he comes to be one who utters speech like this.

Abandoning frivolous chatter,

he is one who abstains from frivolous chatter.

He is a speaker at a right time,

a speaker of fact,

a speaker on the goal,

a speaker on Dhamma,

a speaker on discipline,

he speaks words that are worth treasuring,

with similes at a right time

that are discriminating,

connected with the goal.

He comes to be one who abstains

from what involves destruction to seed-growth,

to vegetable growth.

He comes to be one who eats one meal a day,

refraining at night,

abstaining from eating at a wrong time.

He comes to be one who abstains

from watching shows of dancing,

singing,

music.

He comes to be one who abstains

from using garlands,

scents,

unguents,

adornments,

finery.

He comes to be one who abstains

from using high beds,

large beds.

He comes to be one who abstains

from accepting gold and silver.

He comes to be one who abstains

from accepting raw grain.

He comes to be one who abstains

from accepting raw meat.

He comes to be one who abstains

from accepting women and girls.

He comes to be one who abstains

from accepting women slaves and men slaves.

He comes to be one who abstains

from accepting goats and sheep.

He comes to be one who abstains

from accepting fowl and swine.

He comes to be one who abstains

from accepting elephants, cows, horses, mares.

He comes to be one who abstains

from accepting fields and sites.

He comes to be one who abstains

from accepting messages or going on such.

He comes to be one who abstains from buying and selling.

He comes to be one who abstains

from accepting from cheating with weights.

He comes to be one who abstains

from accepting from cheating with bronzes.

He comes to be one who abstains

from cheating with measures.

He comes to be one who abstains

from the crooked ways of bribery, fraud and deceit.

He comes to be one who abstains

from maiming, murdering, manacling, highway robbery.

He comes to be contented

with the robes for protecting his body,

with the almsfood for sustaining his stomach.

Wherever he goes

he takes these things with him as he goes.

As a bird on the wing

wherever it flies

takes its' wings with it as it flies,

so a monk,

contented with the robes for protecting his body,

with the almsfood for sustaining his stomach,

wherever he goes

takes these things with him as he goes.

He, possessed of the ariyan body of moral habit,

subjectively experiences unsullied well-being.

Having seen a material shape with the eye,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of sight uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of sight,

he comes to control over the organ of sight.

Having heard a sound with the ear,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of hearing uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of hearing,

he comes to control over the organ of hearing.

Having smelt a smell with the nose,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of smell uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of smell,

he comes to control over the organ of smell.

Having savoured a taste with the tongue,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of taste uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of taste,

he comes to control over the organ of taste.

Having felt a touch with the body,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of touch uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of touch,

he comes to control over the organ of touch.

Having cognised a mental object with the mind,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he lives with this organ of mind uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it;

he guards the organ of mind,

he comes to control over the organ of mind.

If he is possessed of this ariyan control of the (sense-) organs,

he subjectively experiences unsullied well-being.

Whether he is setting out

or returning,

he is one who comports himself properly;

whether he is looking down

or looking round,

he is one who comports himself properly;

whether he is bending back

or stretching out (his arm),

he is one who comports himself properly;

whether he is carrying his outer cloak,

his bowl,

his robe,

he is one who comports himself properly;

whether he is munching,

drinking,

eating,

savouring,

he is one who comports himself properly;

whether he is obeying the calls of nature,

he is one who comports himself properly;

whether he is walking,

standing,

asleep,

awake,

talking,

silent,

he is one who comports himself properly.

Possessed of this ariyan body of moral habit

and possessed of this ariyan control of the (sense-) organs

and possessed of this ariyan mindfulness

and clear consciousness,

he chooses a remote lodging in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

in a hill-cave,

in a cemetery,

in a forest haunt,

in the open

or on a heap of straw.

He, returning from alms-gathering

after his meal,

sits down cross-legged

holding the back erect,

having made mindfulness

rise up in front of him.

He, having got rid of covetousness for the world,

lives with a mind devoid of coveting,

he purifies the mind of coveting.

By getting rid of the taint of ill-will,

he lives benevolent in mind;

and compassionate for the welfare

of all creatures and beings,

he purifies the mind of the taint of ill-will.

By getting rid of sloth and torpor,

he lives devoid of sloth and torpor;

perceiving the light,

mindful and clearly conscious,

he purifies the mind of sloth and torpor.

By getting rid of restlessness and worry,

he lives calmly,

the mind subjectively tranquillised,

he purifies the mind of restlessness and worry.

By getting rid of doubt,

he lives doubt-crossed;

unperplexed as to the states that are skilled,

he purifies his mind of doubt.

He, by getting rid Of these five hindrances -

defilements of a mind and weakening to intuitive wisdom -

aloof from pleasure of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation,

which is accompanied by initial thought and discursive thought,

is born of aloofness

and is rapturous and joyful.

And again, monks, a monk,

by allaying initial and discursive thought,

his mind subjectively tranqilised

and fixed on one point,

enters on and abides in the second meditation,

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

And again, monks, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

And again, monks, a monk

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

When he has seen a material shape through the eye,

he does not feel attraction for agreeable material shapes,

he does not feel [324] repugnance for disagreeable material shapes;

and he dwells with mindfulness aroused as to the body,

with a mind that is immeasurable;[26]

and he comprehends that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

He who has thus got rid of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he does not delight in that feeling,

does not welcome it

or persist in cleaving to it.

From not delighting in that feeling of his,

from not welcoming it,

from not persisting in cleaving to it,

whatever was delight in those feelings is stopped.

From the stopping of his delight

is the stopping of grasping;

from the stopping of grasping is the stopping of becoming;

from the stopping of becoming is the stopping of birth;

from the stopping of birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

are stopped.

Such is the stopping of this entire mass of anguish.

■

When he has sound through the ear,

he does not feel attraction for agreeable sounds,

he does not feel repugnance for disagreeable sounds;

and he dwells with mindfulness aroused as to the body,

with a mind that is immeasurable;

and he comprehends that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

He who has thus got rid of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he does not delight in that feeling,

does not welcome it

or persist in cleaving to it.

From not delighting in that feeling of his,

from not welcoming it,

from not persisting in cleaving to it,

whatever was delight in those feelings is stopped.

From the stopping of his delight

is the stopping of grasping;

from the stopping of grasping is the stopping of becoming;

from the stopping of becoming is the stopping of birth;

from the stopping of birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

are stopped.

Such is the stopping of this entire mass of anguish.

■

When he has smelt a scent with the nose,

he does not feel attraction for agreeable scents,

he does not feel repugnance for disagreeable scents;

and he dwells with mindfulness aroused as to the body,

with a mind that is immeasurable;

and he comprehends that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

He who has thus got rid of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he does not delight in that feeling,

does not welcome it

or persist in cleaving to it.

From not delighting in that feeling of his,

from not welcoming it,

from not persisting in cleaving to it,

whatever was delight in those feelings is stopped.

From the stopping of his delight

is the stopping of grasping;

from the stopping of grasping is the stopping of becoming;

from the stopping of becoming is the stopping of birth;

from the stopping of birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

are stopped.

Such is the stopping of this entire mass of anguish.

■

When he has savoured a taste with the tongue,

he does not feel attraction for agreeable tastes,

he does not feel repugnance for disagreeable tastes;

and he dwells with mindfulness aroused as to the body,

with a mind that is immeasurable;

and he comprehends that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

He who has thus got rid of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he does not delight in that feeling,

does not welcome it

or persist in cleaving to it.

From not delighting in that feeling of his,

from not welcoming it,

from not persisting in cleaving to it,

whatever was delight in those feelings is stopped.

From the stopping of his delight

is the stopping of grasping;

from the stopping of grasping is the stopping of becoming;

from the stopping of becoming is the stopping of birth;

from the stopping of birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

are stopped.

Such is the stopping of this entire mass of anguish.

■

When he has felt a touch with the body,

he does not feel attraction for agreeable touches,

he does not feel repugnance for disagreeable touches;

and he dwells with mindfulness aroused as to the body,

with a mind that is immeasurable;

and he comprehends that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

He who has thus got rid of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he does not delight in that feeling,

does not welcome it

or persist in cleaving to it.

From not delighting in that feeling of his,

from not welcoming it,

from not persisting in cleaving to it,

whatever was delight in those feelings is stopped.

From the stopping of his delight

is the stopping of grasping;

from the stopping of grasping is the stopping of becoming;

from the stopping of becoming is the stopping of birth;

from the stopping of birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

are stopped.

Such is the stopping of this entire mass of anguish.

■

When he has known a mental object with the mind,

he does not feel attraction for agreeable mental objects,

he does not feel repugnance for disagreeable mental objects;

and he dwells with mindfulness aroused as to the body,

with a mind that is immeasurable;

and he comprehends that freedom of mind

and that freedom through intuitive wisdom

as they really are,

whereby those evil unskilled states of his

are stopped without remainder.

He who has thus got rid of compliance and antipathy,

whatever feeling he feels -

pleasant

or painful

or neither painful nor pleasant -

he does not delight in that feeling,

does not welcome it

or persist in cleaving to it.

From not delighting in that feeling of his,

from not welcoming it,

from not persisting in cleaving to it,

whatever was delight in those feelings is stopped.

From the stopping of his delight

is the stopping of grasping;

from the stopping of grasping is the stopping of becoming;

from the stopping of becoming is the stopping of birth;

from the stopping of birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

are stopped.

Such is the stopping of this entire mass of anguish.

Do you, monks, bear in mind

this freedom by the destruction of craving

(taught) in brief by me,

but (remember) that Sāti the monk, a fisherman's son,

is caught in the great net of craving,

the tangle of craving."[27]

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Greater Discourse on the Destruction of Craving:

the Eighth

[1] For other "pernicious views" see M. i. 130, 326; Vin. ii. 25-6; A. v. 194. Here the view is one of Eternalism. This thera, as MA. ii. 305 calls Sāti was not learned. He was a Jātaka-repeater, so he thought that, although the other khandhaa were stopped now here, now there, consciousness ran on from this world to that beyond and from there to this world. It is inferred that he therefore thought consciousness had no condition, paccaya, for arising. But the Buddha had said if there is a condition it arises, with no condition there is no origination of consciousness. He therefore spoke as the Buddha did not, gave a blow to the Conqueror's Wheel, and was a thief in his dispensation. MA. ii. 305.

[2] vado = vade? (PED), and see v.l. at M. i. 552. MA. ii. 305 gives vadati.

[3] Cf. M. i. 8.

[4] Cf. M. i 191. [MN 28 - Horn]

[5] khaṇāti, to dig; cf. Dh. 247, 337. Cf. "wrong grasp" at M. i. 134.

[6] M. i. 134.

[7] Quoted at MA. ii. 109.

[8] Cf. S. ii. 11 ff.

[9] Cf. M. i. 67.

[10] nāma-rūpa, name-and-shape.

[11] Cf. S. ii. 26-7.

[12] Cf. M. i. 8.

[13] MA. ii. 309 says that here garu means bhārika, grievous, burdensome, to be followed unwillingly.

[14] vata-kotūhalo-maṇgalāni; cf. A. iii. 206, 439, and see G.S. iii. 151, n. 4.

[15] With the eye of intuitive wisdom, MA. ii. 309.

[16] Cf. M. ii. 157; Miln. 123; Divy. 1, 440.

[17] In this world of beings, MA. ii. 310.

[18] MA. ii. 310 explains gandhabba as the being who is coming into the womb the being about to enter the womb (tatr'ūpaka-satta) ... about to come into that situation, being driven on by the mechanism of kamma. See O.H. de A. Wijesekera, Vedic Qandharva and Pali Gandhabba, Ceylon University Review, Vol. III. No. 1, April, 1945, who suggests that gandhabba means a "saṇsāric being in the intermediate stage (between death and birth)."

[19] Here of course not in the sense of over-development or decay, as in old age, see D. ii. 305; M. i. 49; S. ii. 2, 42 ff.; but in the sense of growing out of babyhood into boyhood, as at A. v. 203.

[20] See D. i. 6; Vin. iii. 180 for these (and other) games, and notes at B.D. i. 316-17.

[21] Cf. S. iv. 120, 184.

[22] sārajjati. MA. ii. 311 says rāgaṃ uppādeti. S. iv. 120, 184 read adhimuccati.

[23] parittacetaso. The opposite, as given at M. i. 270, S. iv. 120, 186, is appamāṇacetaso, a mind that is boundless or immeasurable. Cf. A. i. 249: paritto appātumo appadukkhavihāri ... aparitto mahatta appamāṇavihārī. MA. ii. 311 explains paritta by akusala, unskilled.

[24] Often connected with the immeasurable or boundless (appamāṇa) brahmavihāāras.

[25] Quoted at Kvu. 485; cf. A. iv. 158; S. i. 111. Explained as "attachment as well as hatred" at MA. ii. 311.

[26] Cf. A. i. 249, aparitto mahattā appamāṇavihārī.

[27] Cf. M. i. 383.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

4. Mahā Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

4. The Greater Division of the Pairs

39. Greater Discourse at Assapura

Mahā Assapura Suttaṃ

[325]

THUS have I heard:

At one time the Lord was staying among the Aṇgas;

a township of the Aṇgas was called Assapura.

While he was there

the Lord addressed the monks, saying:

"Monks."

"Revered one," these monks answered the Lord in assent.

The Lord spoke thus:

"'Recluses, recluses,'

so the people know you, monks,

and you,

on being asked:

'Who are you?'

should acknowledge:

'We are recluses.'

Such being your designations, monks,

such being your vocations,

thus you should train yourselves, monks:

'We will go forward

undertaking those things

that are to be done by recluses,[1]

that are to be done by brahmans;

thus will this designation of ours

become true

and the vocation real;

and the gifts of those things we make use of -

robe-material,

almsfood,

lodgings,

medicine for the sick -

will come to be of great fruit,

of great advantage to us;

and this our going forth

will come to be not barren

but fruitful

and growing.'

And what, monks,

are the things to be done by recluses

and to be done by brahmans?

Thinking:

'We will become endowed with modesty

and fear of blame[2] -

thus you should train yourselves, monks.

But it may occur to you, monks:

'We are endowed with modesty

and fear of blame -

to this extent there is enough,

to this extent it is done;

attained by us is the goal of recluseship,

there is nothing further to be done by us' -

up to this very point

you may come to find contentment.

I protest to you, monks,

I declare to you, monks:

While you are aiming at recluseship,

fall not short of the goal of recluseship[3]

if there is something further to be done.

And what, monks, is there further to be done?

Thinking:

'Our bodily conduct

must be perfectly pure,

clear,

open,

and without defects,

controlled.

But not on account of this perfectly pure bodily conduct

will we exalt ourselves or disparage others' -

thus must you train yourselves, monks.

But it may occur to you, monks:

'We are endowed with modesty

and fear of blame;

our bodily conduct is quite pure -

to this extent there is enough,

to this [326] extent it is done;

attained by us is the goal of recluseship,

there is nothing further to be done by us' -

up to this very point

you may come to find contentment.

I protest to you, monks,

I declare to you, monks:

While you are aiming at recluseship,

fall not short of the goal of recluseship

if there is something further to be done.

And what, monks,

is there further to be done?

Thinking:

'Our conduct in speech

must be perfectly pure,

clear,

open,

without defects,

controlled.

But not on account of this perfectly pure speech

will we exalt ourselves or disparage others' -

thus must you train yourselves, monks.

But it may occur to you, monks:

'We are endowed with modesty

and fear of blame;

our bodily conduct is perfectly pure;

our conduct in speech is perfectly pure -

to this extent there is enough,

to this extent it is done;

attained by us is the goal of recluseship,

there is nothing further to be done by us' -

up to this very point

you may come to find contentment.

I protest to you, monks,

I declare to you, monks:

While you are aiming at recluseship,

fall not short of the goal of recluseship

if there is something further to be done.

And what, monks,

is there further to be done?

Thinking:

'Our conduct in thought

must be perfectly pure,

clear,

open,

and without defects,

controlled.

But not on account of this perfectly pure thought

will we exalt ourselves or disparage others' -

thus must you train yourselves, monks.

But it may occur to you, monks:

'We are endowed with modesty

and fear of blame;

our bodily conduct is perfectly pure;

our conduct in speech is perfectly pure;

our conduct in thought is perfectly pure -

to this extent there is enough,

to this extent it is done;

attained by us is the goal of recluseship,

there is nothing further to be done by us' -

up to this very point

you may come to find contentment.

I protest to you, monks,

I declare to you, monks:

While you are aiming at recluseship,

fall not short of the goal of recluseship

if there is something further to be done.

And what, monks,

is there further to be done?

Thinking:

'Our mode of living must be perfectly pure,

clear,

open,

and without defects,

controlled.

But not on account of this perfectly pure mode of living

will we exalt ourselves or disparage others' -

thus you must train yourselves, monks.

But it may occur to you, monks:

'We are endowed with modesty

and fear of blame;

our bodily conduct is perfectly pure;

our conduct in speech is perfectly pure;

our conduct in thought is perfectly pure;

our mode of living is perfectly pure -

to this extent there is enough,

to this extent it is done;

attained by us is the goal of recluseship,

there is nothing further to be done by us' -

up to this very point

you may come to find contentment.

I protest to you, monks,

I declare to you, monks:

While you are aiming at recluseship,

fall not short of the goal of recluseship

if there is something further to be done.

And what, monks,

is there further to be done?

Thinking:

'We must be guarded as to the doors of the sense-organs;

having seen a material shape with the eye

we are not entranced by the general appearance,

we are not entranced by the detail;

for if [327] one had the organ of vision uncontrolled,

coveting and dejection,

evil unskilled states of mind,

might predominate.

We will fare along for its control,

we will guard the organ of sight,

we will come to control over the organ of sight.

Having heard a sound with the ear

we are not entranced by the general appearance,

we are not entranced by the detail;

for if one had the organ of hearing uncontrolled,

coveting and dejection,

evil unskilled states of mind,

might predominate.

We will fare along for its control,

we will guard the organ of hearing,

we will come to control over the organ of hearing.

Having smelt a smell with the nose

we are not entranced by the general appearance,

we are not entranced by the detail;

for if one had the organ of smell uncontrolled,

coveting and dejection,

evil unskilled states of mind,

might predominate.

We will fare along for its control,

we will guard the organ of smell,

we will come to control over the organ of smell.

Having savoured a taste with the tongue

we are not entranced by the general appearance,

we are not entranced by the detail;

for if one had the organ of taste uncontrolled,

coveting and dejection,

evil unskilled states of mind,

might predominate.

We will fare along for its control,

we will guard the organ of taste,

we will come to control over the organ of taste.

Having felt a touch with the body

we are not entranced by the general appearance,

we are not entranced by the detail;

for if one had the organ of touch uncontrolled,

coveting and dejection,

evil unskilled states of mind,

might predominate.

We will fare along for its control,

we will guard the organ of touch,

we will come to control over the organ of touch.

Having cognised a mental object with the mind

we are not entranced by the general appearance,

we are not entranced by the detail;

for if one had the organ of mind uncontrolled,

coveting and dejection,

evil unskilled states of mind,

might predominate.

We will fare along for its control,

we will guard the organ of mind,

we will come to control over the organ of mind' -

this is how you must train yourselves, monks.

But it may occur to you, monks:

'We are endowed with modesty

and fear of blame;

our bodily conduct is perfectly pure;

our conduct in speech is perfectly pure;

our conduct in thought is perfectly pure;

our mode of living is perfectly pure,

guarded are the doors of our sense-organs -

to this extent there is enough,

to this extent it is done;

attained by us is the goal of recluseship,

there is nothing further to be done by us' -

up to this very point

you may come to find contentment.

I protest to you, monks,

I declare to you, monks:

While you are aiming at recluseship,

fall not short of the goal of recluseship

if there is something further to be done.

And what, monks,

is there further to be done?

Thinking:

'We must be moderate in eating,

carefully reflecting must we eat,

not for fun or pleasure

or adornment

or beautifying,

but just enough for maintaining this body

and keeping it going,

for keeping it from harm,

for furthering the Brahma-faring;

with the thought:

'I am destroying old feeling,

and I must not allow new feeling to arise,

so that there will be blamelessness for me

and living in comfort' -

thus, monks, must you train yourselves.

But it may occur to you, monks:

'We are endowed with modesty

and fear of blame;

our bodily conduct is perfectly pure;

our conduct in speech is perfectly pure;

our conduct in thought is perfectly pure;

our mode of living is perfectly pure,

guarded are the doors of our sense-organs;

we are moderate in eating -

to this extent there is enough,

to this extent it is done;

attained by us is the goal of recluseship,

there is nothing further to be done by us' -

up to this very point

you may come to find contentment.

I protest to you, monks,

I declare to you, monks:

While you are aiming at recluseship,

fall not short of the goal of recluseship

if there is something further to be done.

And what, monks,

is there further to be done?

Thinking:

'We must be intent on vigilance;

during the day,

pacing up and down,

sitting down,

we must cleanse the mind

from obstructive mental objects;

during the first watch of the night,

pacing up and down,

sitting down

we must cleanse the mind

from obstructive mental objects;

during the middle watch of the night,

we must lie down [328] on our right side

in the lion posture,[4]

placing one foot on the other,

mindful,

clearly conscious,

attending to the thought of getting up again;

during the last watch of the night,

rising,

pacing up and down,

sitting down,

we must cleanse the mind

from obstructive mental objects' -

thus, monks, must you train yourselves.

But it may occur to you, monks:

'We are endowed with modesty

and fear of blame;

our bodily conduct is perfectly pure;

our conduct in speech is perfectly pure;

our conduct in thought is perfectly pure;

our mode of living is perfectly pure,

guarded are the doors of our sense-organs;

we are moderate in eating;

we are intent on vigilance -

to this extent there is enough,

to this extent it is done;

attained by us is the goal of recluseship,

there is nothing further to be done by us' -

up to this very point

you may come to find contentment.

I protest to you, monks,

I declare to you, monks:

While you are aiming at recluseship,

fall not short of the goal of recluseship

if there is something further to be done.

And what, monks,

is there further to be done?

Thinking:

'We must be possessed of mindfulness

and clear consciousness,

acting with clear consciousness,[5] whether setting out or returning;

acting with clear consciousness,

whether looking down or looking around,

acting with clear consciousness,

whether bending back or stretching out (the arm),

acting with clear consciousness,

whether carrying the outer cloak, the bowl, the robe,

acting with clear consciousness,

whether munching, drinking, eating, savouring,

acting with clear consciousness,

when obeying the calls of nature,

acting with clear consciousness

when walking,

standing,

sitting,

asleep,

awake,

talking,

silent' -

thus, monks, must you train yourselves.

But it may occur to you, monks:

'We are endowed with modesty

and fear of blame;

our bodily conduct is perfectly pure;

our conduct in speech is perfectly pure;

our conduct in thought is perfectly pure;

our mode of living is perfectly pure,

guarded are the doors of our sense-organs;

we are moderate in eating;

we are intent on vigilance;

we are possessed of mindfulness and clear consciousness -

to this extent there is enough,

to this extent it is done;

attained by us is the goal of recluseship,

there is nothing further to be done by us' -

up to this very point

you may come to find contentment.

I protest to you, monks,

I declare to you, monks:

While you are aiming at recluseship,

fall not short of the goal of recluseship

if there is something further to be done.

And what, monks,

is there further to be done?

'In this case, monks,

a monk chooses a remote lodging[6] in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

in a hill-cave,

in a [329] cemetery,

in a forest haunt,

in the open

or on a heap of straw.

Returning from alms-gathering

after the meal,

he sits down cross-legged,

holding the back erect,

having made mindfulness rise up in front of him.

He, by getting rid of coveting for the world,

he dwells with a mind devoid of coveting,

he purifies the mind

of coveting.

By getting rid of the taint of ill-will

he dwells benevolent in mind,

compassionate for the welfare

of all creatures and beings,

he purifies the mind

of the taint of ill-will.

By getting rid of sloth and torpor,

he dwells devoid of sloth and torpor;

perceiving the light,

mindful,

clearly conscious,

he purifies the mind

of sloth and torpor.

By getting rid of restlessness and worry,

he dwells calmly,

the mind subjectively tranqilised,

he purifies the mind

of restlessness and worry.

By getting rid of doubt,

he dwells doubt-crossed,

unperplexed as to the states that are skilled,

he purifies the mind

of doubt.

Monks, as a man[7]

after contracting a loan

might set some affairs going,

and if these affairs of his should succeed,

and if he should pay off those old original debts,

and if he had a surplus over

with which to maintain a wife,

it might occur to him:

'I, formerly,

after contracting a loan,

set some affairs going,

and these affairs of mine succeeded

so that I paid off those old original debts,

and have a surplus over

with which to maintain a wife.'

He, from this source

would obtain joy,

he would reach gladness.

And, monks,

as a man might be a prey to disease,

in pain,

seriously ill,

and could not digest his food,

and there were not strength in his body,

but if after a time

he were to recover from that disease

and could digest his food

and there were some strength in his body,

it might occur to him:

'Formerly I was a prey to disease,

in pain,

seriously ill,

and could not digest my food,

and there was no strength in my body,

but now I am recovered from that disease,

I digest my food,

there is some strength in my body.'

He, from this source,

would obtain joy,

he would reach gladness.

And, monks,

as a man might be bound in a prison,

but after a time

might be freed from those bonds,

safe and sound,

and with no loss of his property,

it might occur to him:

'Formerly I was bound in a prison,

but now I am freed from those bonds,

safe and sound,

and with no loss of my property.'

He, from this source

would obtain joy,

he would reach gladness.

Monks, it is as if a man had been a slave,

not his own master,

[330] subject to others,

not able to go where he liked,

but who after a time

were freed from that slavery,

his own master,

not subject to others,

able to go where he liked;

it might occur to him:

'Formerly I was a slave,

not my own master,

subject to others,

not able to go where I liked,

but now I am freed from that slavery,

my own master,

not subject to others,

able to go where I like.'

He, from this source,

would obtain joy,

he would reach gladness.

Monks, as a rich and prosperous man[8]

might travel on a road through a wilderness

and after a time

might emerge safe and sound

and with no loss of his property,

it might occur to him:

'Formerly I,

rich and prosperous,

travelled on a road through a wilderness,

but now I have emerged

safe and sound

and with no loss of my property.'

He, from this source,

would obtain joy,

he would reach gladness.

Even so, monks,

does a monk regard these five hindrances

that are not got rid of from the self

as a debt,

as a disease,

as a prison,

as slavery,

as travelling on a road through a wilderness.

But, monks,

when these five hindrances

are got rid of from the self,

a monk regards them as debtlessness,

as health,

as freedom from the bonds,

as liberty,

as secure ground.

By getting rid of these five hindrances

which are defilements of the mind

and weakening to intuitive wisdom[9]

then, aloof from pleasures of the senses,

aloof from unskilled states of mind,

he enters on and abides in

the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful.

He drenches,

saturates,

permeates,

suffuses

this very body

with the rapture and joy

that are born of aloofness;

there is no part of his whole body

that is not suffused

with the rapture and joy

that are born of aloofness.

Monks, as a skilled bath-attendant

or his apprentice,

having sprinkled bath-powder into a bronze vessel,

might knead it together with drops of water

until the ball of lather

has taken up moisture,

is drenched with moisture,

suffused with moisture inside and out,

but there is no oozing -

even so, monks, does a monk

drench,

saturate,

permeate,

suffuse

this very body

with the rapture and joy

that are born of aloofness;

there is no part of his whole body

that is not suffused

with the rapture and joy

that are born of aloofness.

And again, monks, a monk

by allaying initial and discursive [331] thought,

with the mind subjectively tranquillised

and fixed on one point,

enters on and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

He drenches,

saturates,

permeates,

suffuses

this very body

with the rapture and joy

that are born of concentration;

there is no part of his whole body

that is not suffused

with the rapture and joy

that are born of concentration.

Monks, as a pool of water

with water welling up within it,

but which has no inlet for water from the eastern side,

no inlet for water from the western side,

no inlet for water from the northern side,

no inlet for water from the southern side,

and even if the god did not send down showers upon it

from time to time,

yet a current of cool water

having welled up from that pool

would drench,

saturate,

permeate,

suffuse

that pool with cool water;

there would be no part of that pool

that was not suffused with cool water.

Even so, monks, does a monk

drench,

saturate,

permeate,

suffuse

this very body

with the rapture and joy

that are born of concentration;

there is no part of his whole body

that is not suffused

with the rapture and joy

that are born of concentration.

And again, monks, a monk

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he

who has equanimity

and is mindful,'

and he enters on and abides in

the third meditation.

He drenches,

saturates,

permeates,

suffuses

this very body

with the joy that has no rapture;

there is no part of his whole body

that is not suffused

with the joy that has no rapture.

As in a pond of white lotuses

or a pond of red lotuses

or a pond of blue lotuses,

some white lotuses

or red lotuses

or blue lotuses

are born in the water,

grow up in the water,

never rising above the surface

but flourishing beneath it -

these from their roots to their tips

are drenched,

saturated,

permeated,

suffused

by cool water.

Even so, monks, a monk

drenches,

saturates,

permeates,

suffuses

this very body

with the joy that has no rapture;

there is no part of his whole body

that is not suffused

with the joy that has no rapture.

And again, monks, a monk

by getting rid of joy

and by getting rid of anguish,

by the going down

of his former pleasures and sorrows,

enters on and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

He, having suffused this very body

with a mind that is utterly pure,

utterly clean,

comes to be sitting down;

there [332] is no part of his whole body

that is not suffused

with a mind that is utterly pure,

utterly clean.

Monks, as a monk might be sitting down

who has clothed himself

including his head

with a white cloth,

no part of his whole body

would not be suffused

with the white cloth.

Even so, monks, a monk,

having suffused this very body

with a mind that is utterly pure,

utterly clean,

comes to be sitting down;

there is no part of his whole body

that is not suffused by a mind

that is utterly pure,

utterly clean.

He, with his mind thus composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

directs his mind to the knowledge

and recollection of former habitations:

thus:

One birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration;

such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.

Thus he remembers divers former abodes in all their modes and detail.

Monks, it is as if a man should go from his own village

to another village,

and should go from that village to another village,

and as if he should go back again from that village

to his own village.[10]

This might occur to him:

'Now I went from my own village to a certain village,

there I stood in such a way,

sat in such a way,

spoke in such a way,

became silent in such a way.

And from that village I went to a certain village,

there I stood in such a way,

sat in such a way,

spoke in such a way,

became silent in such a way.

Then I went back again from that village to my own village.'

Even so, monks, does a monk remember various former habitations, that is to say one birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration;

such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.

Thus he remembers divers former abodes in all their modes and detail.

He, with his mind thus composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

directs his mind to the knowledge of the passing hence and arising of beings.

With the purified deva-vision

surpassing that of men

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of their deeds,

and he thinks:

Indeed these worthy beings

who were possessed of wrong conduct in body,

who were possessed of wrong conduct of speech,

who were possessed of wrong conduct of thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

who were possessed of good conduct in speech,

who were possessed of good conduct in thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these, at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.

Thus with the purified deva-vision

surpassing that of men

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of their deeds.

Monks, it is as if there were two houses with doors[11]

and a man with vision

standing there between them

might see people entering a house

and leaving it

and going back and forth

and walking across.

Even so, monks, does a monk with the purified deva-vision

[333] surpassing that of men

see beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of their deeds,

and he thinks:

Indeed these worthy beings

who were possessed of wrong conduct in body,

who were possessed of wrong conduct of speech,

who were possessed of wrong conduct of thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

who were possessed of good conduct in speech,

who were possessed of good conduct in thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these, at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.

Thus with the purified deva-vision

surpassing that of men

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of their deeds.

Then with the mind composed

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

he directs his mind

to the knowledge of the destruction of the cankers.

He understands as it really is:

This is anguish,

this is the arising of anguish,

this is the stopping of anguish,

this is the course leading to the stopping of anguish.

He understands as it really is:

These are the cankers,

this is the arising of the cankers,

this is the stopping of the cankers,

this is the course leading to the stopping of the cankers.

When he knows thus,

sees thus,

his mind is freed from the canker of sense-pleasures,

his mind is freed from the canker of becoming,

his mind is freed from the canker of ignorance.

In freedom

the knowledge comes to be

that he is freed,

and he comprehends:

Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such.

Monks, it is like[12] a pure,

limpid,

serene pool of water

in which a man with vision

standing on the bank

might see oysters

and shells,

also gravel

and pebbles,

and shoals of fish moving about

and keeping still.[13]

It might occur to him:

This pool of water is pure,

limpid,

serene,

here these oysters and shells,

and gravel and pebbles,

and shoals of fish

are moving about

and keeping still.

Even so, monks, a monk comprehends as it really is:

This is anguish,

this is the arising of anguish,

this is the stopping of anguish,

this is the course leading to the stopping of anguish.

He understands as it really is:

These are the cankers,

this is the arising of the cankers,

this is the stopping of the cankers,

this is the course leading to the stopping of the cankers.

When he knows thus,

sees thus,

his mind is freed from the canker of sense-pleasures,

his mind is freed from the canker of becoming,

his mind is freed from the canker of ignorance.

In freedom

the knowledge comes to be

that he is freed,

and he comprehends:

Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such.

Monks, this is called a monk who is a recluse,

and who is a brahman,

and who is washen,

and who is expert in lore,

and who is learned,[14]

and who is an ariyan,

and who is a perfected one.

And how, monks, is a monk a recluse?

Evil, unskilled states that are connected with the defilements,

with again-becoming,

fearful,

whose results are anguish,

leading to birth,

ageing and dying in the future

are allayed in him.

It is thus, monks, that a monk is a recluse.

And how, monks, is a monk a brahman?

Evil, unskilled states [334]

that are connected with the defilements,

with again-becoming,

fearful,

whose results are anguish,

leading to birth,

ageing and dying

in the future,

are excluded by him.

It is thus, monks, that a monk is a brahman.

And how, monks, is a monk washen? Evil, unskilled states

that are connected with the defilements,

with again-becoming,

fearful,

whose results are anguish,

leading to birth,

ageing and dying

in the future,

are washed away by him.

It is thus, monks, that a monk is washen.

And how, monks, is a monk expert in lore? Evil unskilled states

that are connected with the defilements,

with again-becoming,

fearful,

whose results are anguish,

leading to birth,

ageing and dying

in the future,

are understood by him.

It is thus, monks, that a monk is expert in lore.

And how, monks, does a monk become learned? Evil unskilled states

that are connected with the defilements,

with again-becoming,

fearful,

whose results are anguish,

leading to birth,

ageing and dying

in the future,

come to be vanished[15] from him.

It is thus, monks, that a monk comes to be learned.

And how, monks, is a monk an ariyan?

Evil unskilled states

that are connected with the defilements,

with again-becoming,

fearful,

whose results are anguish,

leading to birth,

ageing and dying

in the future,

are far from him.

It is thus, monks, that a monk is an ariyan.

And how, monks, is a monk a perfected one?

Evil unskilled states

that are connected with the defilements,

with again-becoming,

fearful,

whose results are anguish,

leading to birth,

ageing and dying

in the future,

are far from him.

It is thus, monks, that a monk is a perfected one.'

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Greater Discourse at Assapura:

The Ninth

[1] Cf. A. i. 229; but MA. ii. 313 says different duties are given here (below, in next paragraph).

[2] MA. ii. 313-14 quotes A. i. 51.

[3] See S. v. 25, quoted MA. ii. 314.

[4] MA. ii. 316 gives four postures, or sleeping-ways, seyyā: that of those indulging in sense-pleasures, that of the petas, that of the lion, and that of the Tathāgata. Cf. A. ii. 244-45. But the Tathāgata's posture is that (assumed) during the fourth meditation. At e.g. S. iv. 184 the Lord lay down in the lion-posture.

[5] Cf. M. i. 57, 181.

[6] Cf. A. iii. 72 with what follows.

[7] Cf. D. i. 71 ff.

[8] Cf. D. i. 73 (somewhat different).

[9] Cf. M. i. 181. this sentence differs at D. i. 73.

[10] MA. ii. 323 says these villages represent the three becomings mentioned in the recollection of former abodes (as is clear from the text).

[11] Facing one another, MA. ii. 323. This simile also at M. ii. 21, iii. 178, both in connection with deva-vision.

[12] = M. ii. 22 = D. i. 84 = A. i. 9.

[13] MA. ii. 324 says the gravel and pebbles lie still; the other two groups both keep still and move about.

[14] sottiyo; or, cleansed. Cf. Thag. 221.

[15] nissuta.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

4. Mahā Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

4. The Greater Division of the Pairs

40. Lesser Discourse at Assapura

Cūḷa Assapura Suttaṃ

[334]

THUS have I heard:

At one time the Lord was staying among the Aṇgas;

a township of the Aṇgas was called Assapura.

While he was there the Lord addressed the monks, saying:

"Monks."

[335] "Revered one,"

these monks answered the Lord in assent.

The Lord spoke thus:

"'Recluses, recluses,'

so the people know you, monks,

and you, on being asked:

'Who are you?'

should acknowledge:

'We are recluses.'

Such being your, designations, monks,

such being your vocations,

thus you should train yourselves, monks:

'We will follow those practices

which are fitting for recluses;

thus will this designation of ours

become true

and the vocation real;

and the gifts of those things we make use of -

robe-material,

almsfood,

lodging,

medicines for the sick -

will come to be of great fruit,

of great advantage to us;

and this our going forth

will come to be not barren

but fruitful

and growing.'

And how, monks, does a monk come to be one

who is not following the practice

that is fitting for recluses?

Monks, in any monk who is covetous,

covetousness not got rid of;

who is malevolent in mind,

malevolence not got rid of;

who is wrathful,

wrath not got rid of;

who is grudging,

grudging not got rid of;

who is hypocritical,

hypocrisy not got rid of;

who is spiteful,

spite not got rid of;

who is jealous,

jealousy not got rid of;

who is stingy,

stinginess not got rid of;

who is treacherous,

treachery not got rid of;

who is crafty,

craftiness not got rid of;

who is of evil desires,

evil desires not got rid of;

who is of wrong view,

wrong view not got rid of -

I, monks, say

that if he does not follow

the practice fitting for recluses,

there is no getting rid of these stains on recluses,

defects in recluses,

faults in recluses,

occasions for the sorrowful states,

of what is to be experienced in a bad bourn.

Monks, as a deadly weapon[1] for fighting with,

double-edged

and whetted sharp,

may be covered

and enveloped

by his outer cloak -

unto this do I, monks,

liken this monk's going forth.

I, monks, do not say

that the recluseship

of one who wears an outer cloak

depends merely on his wearing an outer cloak.

I, monks, do not say

that the recluseship

of one who is unclothed

depends merely on his being unclothed.

I, monks, do not say

that the recluseship

of one living in dust and dirt

depends merely on his living in dust and dirt.

I, monks, do not say

that the recluseship

of one who bathes ceremonially[2]

depends merely on the ceremonial bathing.

I, monks, do not say

that the recluseship

of one who [336] lives at the root of a tree

depends merely on his living at the root of a tree.

I, monks, do not say

that the recluseship

of one who lives in the open

depends merely on his living in the open.

I, monks, do not say

that the recluseship

of one who stands erect

depends merely on his standing erect.

I, monks, do not say

that the recluseship

of one who lives on a regimen[3]

depends merely on his living on a regimen.

I, monks, do not say

that the recluseship

of one who meditates on chants[4]

depends merely on his meditating on chants.

I, monks, do not say

that the recluseship

of one who has matted hair

depends merely on his matted hair.

If, monks, the covetousness

of one who is covetous

and who wears an outer cloak

could be got rid of

merely by wearing an outer cloak;

if the malevolence of mind

of one who is malevolent;

if the wrath

of one who is wrathful;

if the grudging

of one who is grudging;

if the hypocrisy

of one who is hypocritical;

if the spite

of one who is spiteful;

if the jealousy

of one who is jealous;

if the stinginess

of one who is stingy;

if the treachery

of one who is treacherous;

if the craftiness

of one who is crafty;

if the evil desires

of one who is of evil desires;

if the wrong view

of one who is of wrong view

and who wears an outer cloak

could be got rid of

merely by wearing an outer cloak;

then his friends and acquaintances,

kith and kin,

would make him wear an outer cloak

from the very day that he was born,

would encourage him to wear an outer cloak,

saying:

'Come, you auspicious-faced,[5]

become a wearer of an outer cloak,

for on your being a wearer of an outer cloak

the covetousness

of one who is covetous

will be got rid of,

merely by wearing an outer cloak;

the malevolence of mind

of one who is malevolent;

the wrath

of one who is wrathful;

the grudging

of one who is grudging;

the hypocrisy

of one who is hypocritical;

the spite

of one who is spiteful;

the jealousy

of one who is jealous;

the stinginess

of one who is stingy;

the treachery

of one who is treacherous;

the craftiness

of one who is crafty;

the evil desires

of one who is of evil desires;

the wrong view

of one who is of wrong view

and who wears an outer cloak

will be got rid of

merely by wearing an outer cloak';

therefore I do not say

that the recluseship

of one who wears an outer cloak

depends merely on his wearing an outer cloak.

But because I, monks, see here

some wearers of an outer cloak

who are covetous,

malevolent in mind,

wrathful,

grudging,

hypocritical,

spiteful,

jealous,

stingy,

treacherous,

crafty,

of evil desires,

of wrong view,

therefore I do not say

that the recluseship

of one who wears an outer cloak

depends merely on his wearing an outer cloak.

[337] If, monks, the covetousness

of one who is covetous

and who is unclothed

could be got rid of

merely by being unclothed;

if the malevolence of mind

of one who is malevolent;

if the wrath

of one who is wrathful;

if the grudging

of one who is grudging;

if the hypocrisy

of one who is hypocritical;

if the spite

of one who is spiteful;

if the jealousy

of one who is jealous;

if the stinginess

of one who is stingy;

if the treachery

of one who is treacherous;

if the craftiness

of one who is crafty;

if the evil desires

of one who is of evil desires;

if the wrong view

of one who is of wrong view

and who is unclothed

could be got rid of

merely by being unclothed;

then his friends and acquaintances,

kith and kin,

would make him go unclothed

from the very day that he was born,

would encourage him to go unclothed,

saying:

'Come, you auspicious-faced,

become one who goes unclothed,

for on your being one who goes unclothed

the covetousness

of one who is covetous

will be got rid of,

merely by being unclothed;

the malevolence of mind

of one who is malevolent;

the wrath

of one who is wrathful;

the grudging

of one who is grudging;

the hypocrisy

of one who is hypocritical;

the spite

of one who is spiteful;

the jealousy

of one who is jealous;

the stinginess

of one who is stingy;

the treachery

of one who is treacherous;

the craftiness

of one who is crafty;

the evil desires

of one who is of evil desires;

the wrong view

of one who is of wrong view

and who is unclothed

will be got rid of,

merely by being unclothed;

therefore I do not say

that the recluseship

of one who goes unclothed

depends merely on his being unclothed.

If, monks, the covetousness

of one who is covetous

and who lives in dust and dirt

could be got rid of

merely by living in dust and dirt;

if the malevolence of mind

of one who is malevolent;

if the wrath

of one who is wrathful;

if the grudging

of one who is grudging;

if the hypocrisy

of one who is hypocritical;

if the spite

of one who is spiteful;

if the jealousy

of one who is jealous;

if the stinginess

of one who is stingy;

if the treachery

of one who is treacherous;

if the craftiness

of one who is crafty;

if the evil desires

of one who is of evil desires;

if the wrong view

of one who is of wrong view

and who lives in dust and dirt

could be got rid of

merely by living in dust and dirt;

then his friends and acquaintances,

kith and kin,

would make go live in dust and dirt

from the very day that he was born,

would encourage him to live in dust and dirt,

saying:

'Come, you auspicious-faced,

become one who lives in dust and dirt,

for on your being one who lives in dust and dirt

the covetousness

of one who is covetous

will be got rid of,

merely by living in dust and dirt;

the malevolence of mind

of one who is malevolent;

the wrath

of one who is wrathful;

the grudging

of one who is grudging;

the hypocrisy

of one who is hypocritical;

the spite

of one who is spiteful;

the jealousy

of one who is jealous;

the stinginess

of one who is stingy;

the treachery

of one who is treacherous;

the craftiness

of one who is crafty;

the evil desires

of one who is of evil desires;

the wrong view

of one who is of wrong view

and who lives in dust and dirt

will be got rid of,

merely by living in dust and dirt;

therefore I do not say

that the recluseship

of one who lives in dust and dirt

depends merely by living in dust and dirt.

If, monks, the covetousness

of one who is covetous

and who bathes ceremonially

could be got rid of

merely by bathing ceremonially;

if the malevolence of mind

of one who is malevolent;

if the wrath

of one who is wrathful;

if the grudging

of one who is grudging;

if the hypocrisy

of one who is hypocritical;

if the spite

of one who is spiteful;

if the jealousy

of one who is jealous;

if the stinginess

of one who is stingy;

if the treachery

of one who is treacherous;

if the craftiness

of one who is crafty;

if the evil desires

of one who is of evil desires;

if the wrong view

of one who is of wrong view

and who bathes ceremonially

could be got rid of

merely by bathing ceremonially;

then his friends and acquaintances,

kith and kin,

would make him bathe ceremonially

from the very day that he was born,

would encourage him to bathe ceremonially,

saying:

'Come, you auspicious-faced,

become one who bathes ceremonially,

for on your being one who bathes ceremonially

the covetousness

of one who is covetous

will be got rid of,

merely by bathing ceremonially;

the malevolence of mind

of one who is malevolent;

the wrath

of one who is wrathful;

the grudging

of one who is grudging;

the hypocrisy

of one who is hypocritical;

the spite

of one who is spiteful;

the jealousy

of one who is jealous;

the stinginess

of one who is stingy;

the treachery

of one who is treacherous;

the craftiness

of one who is crafty;

the evil desires

of one who is of evil desires;

the wrong view

of one who is of wrong view

and who bathes ceremonially

will be got rid of,

merely by bathing ceremonially;

therefore I do not say

that the recluseship

of one who bathes ceremonially

depends merely on bathing ceremonially.

If, monks, the covetousness

of one who is covetous

and who lives at the root of a tree

could be got rid of

merely by living at the root of a tree;

if the malevolence of mind

of one who is malevolent;

if the wrath

of one who is wrathful;

if the grudging

of one who is grudging;

if the hypocrisy

of one who is hypocritical;

if the spite

of one who is spiteful;

if the jealousy

of one who is jealous;

if the stinginess

of one who is stingy;

if the treachery

of one who is treacherous;

if the craftiness

of one who is crafty;

if the evil desires

of one who is of evil desires;

if the wrong view

of one who is of wrong view

and who lives at the root of a tree

could be got rid of

merely by living at the root of a tree;

then his friends and acquaintances,

kith and kin,

would make him live at the root of a tree

from the very day that he was born,

would encourage him to live at the root of a tree,

saying:

'Come, you auspicious-faced,

become one who lives at the root of a tree,

for on your being one who lives at the root of a tree

the covetousness

of one who is covetous

will be got rid of,

merely by living at the root of a tree;

the malevolence of mind

of one who is malevolent;

the wrath

of one who is wrathful;

the grudging

of one who is grudging;

the hypocrisy

of one who is hypocritical;

the spite

of one who is spiteful;

the jealousy

of one who is jealous;

the stinginess

of one who is stingy;

the treachery

of one who is treacherous;

the craftiness

of one who is crafty;

the evil desires

of one who is of evil desires;

the wrong view

of one who is of wrong view

and who lives at the root of a tree

will be got rid of,

merely by living at the root of a tree;

therefore I do not say

that the recluseship

of one who lives at the root of a tree

depends merely on living at the root of a tree.

If, monks, the covetousness

of one who is covetous

and who lives in the open

could be got rid of

merely by living in the open;

if the malevolence of mind

of one who is malevolent;

if the wrath

of one who is wrathful;

if the grudging

of one who is grudging;

if the hypocrisy

of one who is hypocritical;

if the spite

of one who is spiteful;

if the jealousy

of one who is jealous;

if the stinginess

of one who is stingy;

if the treachery

of one who is treacherous;

if the craftiness

of one who is crafty;

if the evil desires

of one who is of evil desires;

if the wrong view

of one who is of wrong view

and who lives in the open

could be got rid of

merely by living in the open;

then his friends and acquaintances,

kith and kin,

would make him live in the open

from the very day that he was born,

would encourage him to live in the open,

saying:

'Come, you auspicious-faced,

become one who lives in the open,

for on your being one who lives in the open

the covetousness

of one who is covetous

will be got rid of,

merely by living in the open;

the malevolence of mind

of one who is malevolent;

the wrath

of one who is wrathful;

the grudging

of one who is grudging;

the hypocrisy

of one who is hypocritical;

the spite

of one who is spiteful;

the jealousy

of one who is jealous;

the stinginess

of one who is stingy;

the treachery

of one who is treacherous;

the craftiness

of one who is crafty;

the evil desires

of one who is of evil desires;

the wrong view

of one who is of wrong view

and who lives in the open

will be got rid of,

merely by living in the open;

therefore I do not say

that the recluseship

of one who lives in the open

depends merely on living in the open.

If, monks, the covetousness

of one who is covetous

and who stands erect

could be got rid of

merely by standing erect;

if the malevolence of mind

of one who is malevolent;

if the wrath

of one who is wrathful;

if the grudging

of one who is grudging;

if the hypocrisy

of one who is hypocritical;

if the spite

of one who is spiteful;

if the jealousy

of one who is jealous;

if the stinginess

of one who is stingy;

if the treachery

of one who is treacherous;

if the craftiness

of one who is crafty;

if the evil desires

of one who is of evil desires;

if the wrong view

of one who is of wrong view

and who stands erect

could be got rid of

merely by standing erect;

then his friends and acquaintances,

kith and kin,

would make him stand erect

from the very day that he was born,

would encourage him to stand erect,

saying:

'Come, you auspicious-faced,

become one who stands erect,

for on your being one who stands erect

the covetousness

of one who is covetous

will be got rid of,

merely by standing erect;

the malevolence of mind

of one who is malevolent;

the wrath

of one who is wrathful;

the grudging

of one who is grudging;

the hypocrisy

of one who is hypocritical;

the spite

of one who is spiteful;

the jealousy

of one who is jealous;

the stinginess

of one who is stingy;

the treachery

of one who is treacherous;

the craftiness

of one who is crafty;

the evil desires

of one who is of evil desires;

the wrong view

of one who is of wrong view

and who stands erect

will be got rid of,

merely by standing erect;

therefore I do not say

that the recluseship

of one who stands erect

depends merely by standing erect.

If, monks, the covetousness

of one who is covetous

and who lives on a regimen

could be got rid of

merely by living on a regimen;

if the malevolence of mind

of one who is malevolent;

if the wrath

of one who is wrathful;

if the grudging

of one who is grudging;

if the hypocrisy

of one who is hypocritical;

if the spite

of one who is spiteful;

if the jealousy

of one who is jealous;

if the stinginess

of one who is stingy;

if the treachery

of one who is treacherous;

if the craftiness

of one who is crafty;

if the evil desires

of one who is of evil desires;

if the wrong view

of one who is of wrong view

and who lives on a regimen

could be got rid of

merely by living on a regimen;

then his friends and acquaintances,

kith and kin,

would make him live on a regimen

from the very day that he was born,

would encourage him to live on a regimen,

saying:

'Come, you auspicious-faced,

become one who lives on a regimen,

for on your being one who lives on a regimen

the covetousness

of one who is covetous

will be got rid of,

merely by living on a regimen;

the malevolence of mind

of one who is malevolent;

the wrath

of one who is wrathful;

the grudging

of one who is grudging;

the hypocrisy

of one who is hypocritical;

the spite

of one who is spiteful;

the jealousy

of one who is jealous;

the stinginess

of one who is stingy;

the treachery

of one who is treacherous;

the craftiness

of one who is crafty;

the evil desires

of one who is of evil desires;

the wrong view

of one who is of wrong view

and who lives on a regimen

will be got rid of,

merely by living on a regimen;

therefore I do not say

that the recluseship

of one who lives on a regimen

depends merely by living on a regimen.

If, monks, the covetousness

of one who is covetous

and who meditates on chants

could be got rid of

merely by meditating on chants;

if the malevolence of mind

of one who is malevolent;

if the wrath

of one who is wrathful;

if the grudging

of one who is grudging;

if the hypocrisy

of one who is hypocritical;

if the spite

of one who is spiteful;

if the jealousy

of one who is jealous;

if the stinginess

of one who is stingy;

if the treachery

of one who is treacherous;

if the craftiness

of one who is crafty;

if the evil desires

of one who is of evil desires;

if the wrong view

of one who is of wrong view

and who meditates on chants

could be got rid of

merely by meditating on chants;

then his friends and acquaintances,

kith and kin,

would make him meditate on chants

from the very day that he was born,

would encourage him to meditate on chants,

saying:

'Come, you auspicious-faced,

become one who meditates on chants,

for on your being one who meditates on chants

the covetousness

of one who is covetous

will be got rid of,

merely by meditating on chants;

the malevolence of mind

of one who is malevolent;

the wrath

of one who is wrathful;

the grudging

of one who is grudging;

the hypocrisy

of one who is hypocritical;

the spite

of one who is spiteful;

the jealousy

of one who is jealous;

the stinginess

of one who is stingy;

the treachery

of one who is treacherous;

the craftiness

of one who is crafty;

the evil desires

of one who is of evil desires;

the wrong view

of one who is of wrong view

and who meditates on chants

will be got rid of,

merely by meditating on chants;

therefore I do not say

that the recluseship

of one who meditates on chants

depends merely on meditating on chants.

If, monks, the covetousness

of one who is covetous

and who has matted hair

could be got rid of

merely by having matted hair;

if the malevolence of mind

of one who is malevolent;

if the wrath

of one who is wrathful;

if the grudging

of one who is grudging;

if the hypocrisy

of one who is hypocritical;

if the spite

of one who is spiteful;

if the jealousy

of one who is jealous;

if the stinginess

of one who is stingy;

if the treachery

of one who is treacherous;

if the craftiness

of one who is crafty;

if the evil desires

of one who is of evil desires;

if the wrong view

of one who is of wrong view

and who has matted hair

could be got rid of

merely by having matted hair;

then his friends and acquaintances,

kith and kin,

would make him have matted hair

from the very day that he was born,

would encourage him to have matted hair,

saying:

'Come, you auspicious-faced,

become one who has matted hair,

for on your being one who has matted hair

the covetousness

of one who is covetous

will be got rid of,

merely by having matted hair;

the malevolence of mind

of one who is malevolent;

the wrath

of one who is wrathful;

the grudging

of one who is grudging;

the hypocrisy

of one who is hypocritical;

the spite

of one who is spiteful;

the jealousy

of one who is jealous;

the stinginess

of one who is stingy;

the treachery

of one who is treacherous;

the craftiness

of one who is crafty;

the evil desires

of one who is of evil desires;

the wrong view

of one who is of wrong view

and who has matted hair

will be got rid of,

merely by having matted hair;

therefore I do not say

that the recluseship

of one who has matted hair

depends merely on having matted hair.

And how, monks,

does a monk become one

following practices fitting for recluses?

In whatever monk who was covetous

covetousness is got rid of,

who was malevolent

malevolence of mind is got rid of,

who was wrathful

wrath is got rid of,

who was grudging

grudging is got rid of,

who was hypocritical

hypocrisy is got rid of,

who was spiteful

spite is got rid of,

who was jealous,

jealousy is got rid of,

who was stingy,

stinginess is got rid of,

who was treacherous,

treachery is got rid of,

who was crafty,

craftiness is got rid of,

who was of evil desires,

evil desire is got rid of,

who was of wrong view,

wrong view is got rid of,

I, monks, say

that if he follows the practice fitting for recluses,

there is a getting rid of those stains on recluses,

defects in recluses,

faults in recluses,

occasions for the sorrowful states,

of what is to be experienced in a bad bourn.

He beholds the self purified

of all these evil unskilled states,

he beholds the self freed.

When he beholds the self purified

of all these evil unskilled states,

when he beholds the self feed,

delight is born;

rapture is born from delight;

when he is in rapture

the body is impassible;

when the body is impassible

he experiences joy;

being joyful,

the mind is concentrated.

He dwells,

having suffused the first quarter

with a mind of friendliness,

likewise the second,

likewise the third,

likewise the [338] fourth;

just so above,

below,

across;

he dwells having suffused the whole world

everywhere,

in every way

with a mind of friendliness

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwells,

having suffused the first quarter

with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world

everywhere,

in every way

with a mind of compassion

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwells,

having suffused the first quarter

with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world

everywhere,

in every way

with a mind of sympathetic joy

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwells,

having suffused the first quarter

with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world

everywhere,

in every way

with a mind of equanimity

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

Monks, it is as if[6] there were a lovely lotus-pond

with clear water,

sweet water,

cool water,

limpid,

with beautiful banks;

and if a man were to come along from the east,

overcome and overpowered by the hot-weather heat,[7]

exhausted,

parched

and thirsty,

he, on coming to that lotus-pond,

might quench[8] his thirst with water,

might quench the hot-weather fever.

And if a man were to come along from the west,

overcome and overpowered by the hot-weather heat,

exhausted,

parched

and thirsty,

he, on coming to that lotus-pond,

might quench his thirst with water,

might quench the hot-weather fever.

And if a man were to come along from the north,

overcome and overpowered by the hot-weather heat,

exhausted,

parched

and thirsty,

he, on coming to that lotus-pond,

might quench his thirst with water,

might quench the hot-weather fever.

And if a man were to come along from the south,

overcome and overpowered by the hot-weather heat,

exhausted,

parched

and thirsty,

he, on coming to that lotus-pond,

might quench his thirst with water,

might quench the hot-weather fever.

From wherever a man might come along,

overcome and overpowered by the hot-weather heat,

exhausted,

parched

and thirsty,

he, on coming to that lotus-pond,

might quench his thirst with water,

might quench the hot-weather fever.

Even so, monks,

if from a noble's family

one has gone forth from home into homelessness

and has come into this Dhamma and discipline

taught by the Tathāgata,

having thus developed friendliness,

compassion,

sympathetic joy

and equanimity,

he attains inward calm -

I say it is by inward calm

that he is following the practices

fitting for recluses.

Even so, monks,

if from a brahman's family

one has gone forth from home into homelessness

and has come into this Dhamma and discipline

taught by the Tathāgata,

having thus developed friendliness,

compassion,

sympathetic joy

and equanimity,

he attains inward calm -

I say it is by inward calm

that he is following the practices

fitting for recluses.

Even so, monks,

if from a merchant's family

one has gone forth from home into homelessness

and has come into this Dhamma and discipline

taught by the Tathāgata,

having thus developed friendliness,

compassion,

sympathetic joy

and equanimity,

he attains inward calm -

I say it is by inward calm

that he is following the practices

fitting for recluses.

Even so, monks,

if from a worker's family

one has gone forth from home into homelessness

and has come into this Dhamma and discipline

taught by the Tathāgata,

having thus developed friendliness,

compassion,

sympathetic joy

and equanimity,

he attains inward calm -

I say it is by inward calm

that he is following the practices

fitting for recluses.

Even so, monks,

from whatever family

one has gone forth from home into homelessness

and has come into this Dhamma and discipline

taught by the Tathāgata,

having thus developed friendliness,

compassion,

sympathetic joy

and equanimity,

he attains inward calm -

I say it is by inward calm

that he is following the practices

fitting for recluses.

And if one has gone forth from home into homelessness

from a noble's family,

and by the destruction of the cankers,

having here and now realized

by his own super-knowledge

freedom of mind,

the freedom through intuitive wisdom

that are cankerless,

entering on them,

abides therein -

he is a recluse

through the destruction of the cankers.

If one has gone forth from home into homelessness

from a brahman's family,

and by the destruction of the cankers,

having here and now realized

by his own super-knowledge

freedom of mind,

the freedom through intuitive wisdom

that are cankerless,

entering on them,

abides therein -

he is a recluse

through the destruction of the cankers.

If one has gone forth from home into homelessness

from a merchant's family,

and by the destruction of the cankers,

having here and now realized

by his own super-knowledge

freedom of mind,

the freedom through intuitive wisdom

that are cankerless,

entering on them,

abides therein -

he is a recluse

through the destruction of the cankers.

If one has gone forth from home into homelessness

from a worker's family,

and by the destruction of the cankers,

having here and now realized

by his own super-knowledge

freedom of mind,

the freedom through intuitive wisdom

that are cankerless,

entering on them,

abides therein -

he is a recluse

through the destruction of the cankers.

If one has gone forth from home [339] into homelessness

from a whatever family,

and by the destruction of the cankers,

having here and now realized

by his own super-knowledge

freedom of mind,

the freedom through intuitive wisdom

that are cankerless,

entering on them,

abides therein -

he is a recluse

through the destruction of the cankers."

Thus spoke the Lord.

Delighted, those monks rejoiced in what the Lord had said.

Lesser Discourse at Assapura:

The Tenth

[1] maṭaja; v.l. mataja.

[2] At S. iv. 312 = A. v. 263 spoken of as brahmans of the west. MA. ii. 325 says they enter the water three times a day (to cleanse themselves of their wrong-doings).

[3] MA. ii. 325 saying he eats once a month or a fortnight. Also that all these practices are external to "this teaching," where a monk who wears a robe is not called "a wearer of an outer cloak", saṇghāṭiko. The only practices that Gotama's followers have in common with the crowd outside are dwelling at the root of a tree and in the open.

[4] manta.

[5] bhadra-mukha. Also at M. ii. 53, S. i. 74. See K.S. i. 100, n. 3. MA. ii. does not comment.

[6] M. i. 76.

[7] M. i. 74.

[8] vineyya, might avert, drive or lead away.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

5. Cūḷa Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

5. The Lesser Division of the Pairs

41. Discourse to the People of Sālā

Sāleyyaka Suttaṃ

[343]

Thus have I heard:

At one time[1] the Lord,

walking on tour among the Kosalans

together with a large Order of monks,

arrived at the brahman village of the Kosalans named Sālā.

The brahman householders of Sālā heard:

"It is said that the recluse Gotama,

the son of the Sakyans,

gone forth from the Sakyan family,

and walking on tour among the Kosalans

together with a large Order of monks,

has reached Sālā,

and that a lovely reputation has gone forth about the Lord Gotama thus:

'He is indeed Lord,

perfected one,

fully Self-Awakened One,

endowed with knowledge and (right) conduct,

Well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.[2]

Having realized through his own super-knowledge,

he makes known this world

together with devas

including the Māras and the Brahmās;

creatures

together with recluses and brahmans,

with devas and mankind.

He teaches Dhamma

that is lovely at the beginning,

lovely in the middle

and lovely at the ending;

he explains with the spirit and the letter

the Brahma-faring

completely fulfilled

and wholly purified.

Good indeed is the sight

of perfected ones such as this."

Then the brahman householders of Sālā approached the Lord;

some, having approached, having greeted the Lord,

sat down at a respectful distance;

some exchanged greetings with the Lord;

having exchanged greetings of friendliness and courtesy,

they sat down at a respectful distance;

some, having saluted the Lord with joined palms,

sat down at a respectful distance;

some, having made known their names and clans in the Lord's presence,

sat down at a respectful distance;

some, becoming silent,

sat down at a respectful distance.

As they were sitting down at a respectful distance,

the brahman householders of Sālā spoke thus to the Lord:

"Now, what is the cause, good Gotama,

what is the reason why some beings here at the breaking up of the body after dying

arise in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell?

What is the cause,

what is the reason, good Gotama,

why some beings here at the breaking up of the body after dying

arise in a good bourn,

a heaven world?"

"Householders, some beings here at the breaking up of the body after dying

arise thus in a sorrowful state,

a bad bourn,

the abyss,

[344] Niraya Hell

because of faring by not-Dhamma,

an uneven faring.

Householder, some beings here at the breaking up of the body after dying

arise thus in a good bourn,

a heaven-world,

because of faring by Dhamma,

an even faring."

"We do not understand in full

the matter that has been spoken of in brief by the good Gotama,

and whose meaning was not explained in full.

It were good if the good Gotama were so to teach us Dhamma

that we might understand in full

the matter spoken of in brief by the good Gotama,

and whose meaning was not explained in full."

"Well then, householders, listen,

pay careful attention,

and I will speak."

"Yes, sir," these brahman householders of Sālā answered the Lord in assent.

The Lord spoke thus:

"Threefold, householders,

is the faring by not-Dhamma,

an uneven faring as to body;

fourfold is the faring by not-Dhamma,

an uneven faring as to speech;

threefold is the faring by not-Dhamma,

and uneven faring as to thought.

And what, householders, is the threefold faring by not Dhamma,

the uneven faring as to body?

In this case,[3] householders,

a certain one makes onslaught on creatures,

he is cruel,

bloody-handed,

intent on injuring and killing,

without mercy to living creatures.[4]

He is a taker of what is not given;

whatever property of another

in village or jungle

is not given to him

he takes by theft.

He is a wrong-goer in regard to pleasures of the senses;

he has intercourse with (girls) protected by the mother,[5]

protected by the father,

protected by the parents,

protected by a brother,

protected by a sister,

protected by relations,

who have a husband,

whose use involves punishments,[6]

and even with those adorned with garlands of betrothal.

Even so, householders,

is the threefold faring by not-Dhamma,

the uneven faring, in regard to the body.

And how, householders, does there come to be the fourfold faring by not-Dhamma,

the uneven faring as to speech?

In this case, householders,

a certain one is of lying speech;

when he is cited and asked as a witness

before a council

or company

or amid [345] his relations

or amid a guild

or amid a royal family,

and is told:

'Now, good man, say what you know,'

although he does not know, he says,

'I know,'

although he knows, he says,

'I do not know';

although he has not seen, he says,

'I saw,'

although he has seen, he says,

'I did not see.'

Thus his speech becomes intentional lying

either for his own sake

or for the sake of another

or for the sake of some material gain or other.

And he is a slanderer;

having heard something at one place,

he makes it known elsewhere

for (causing) variance among those (people);[7]

or having heard something elsewhere

he makes it known among these people

for (causing) variance among these (people).

In this way he sows discord among those who are in harmony,

or is one who foments those who are at variance.

Discord is his pleasure,

discord his delight,

discord his joy,

discord is the motive of his speech.

And he is one of harsh speech.[8]

Whatever speech is rough,[9]

hard,

severe on others,

abusive of others,

bordering on wrath,

not conducive to concentration,

such speech does he utter.

And he is a frivolous chatterer,

one who speaks at a wrong time,

one who does not speak in accordance with fact,

one who speaks about what is not the goal,

one who speaks about not-Dhamma,

one who speaks about not-discipline.

He utters speech that is not worth treasuring;

owing to its being at the wrong time

it is incongruous,

has no purpose,

is not connected with the goal.

Even so, householders, is the fourfold faring by not-Dhamma,

the uneven faring in regard to speech.

And what, householders, is the threefold faring by not-Dhamma,

the uneven faring as to thought?

In this case, householders, a certain one comes to be covetous;

he covets that which is the property of another, thinking,

'O that what is the other's might be mine';

he is malevolent in mind,

corrupt in thought and purpose,

and thinks,

'Let these beings be killed or slaughtered or annihilated or destroyed,

or may they not exist at all.'

And he is of wrong view,

of perverted outlook,

thinking,

'There is no (result of) gift,[10]

there is no (result of) offering,

no (result of) sacrifice;

there is no fruit or ripening of deeds well done or ill done;

there is not this [346] world,

there is not a world beyond;[11]

there is not a mother,

there is not a father,[12]

there are no spontaneously uprising beings;[13]

there are not in the world recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and the world beyond,

having realized them by their own super-knowledge.'[14]

Even so, householders, is the threefold faring by not-Dhamma,

the uneven faring in regard to thought.

Thus it is, householders, that as a result of faring by not-Dhamma,

the uneven faring,

some beings here,

at the breaking up of the body after dying,

arise in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

And threefold, householders, is the faring by Dhamma,

the even faring in regard to body,

fourfold is the faring by Dhamma,

the even faring in regard to speech,

threefold is the faring by Dhamma,

the even faring in regard to thought.

And what, householders, is the threefold faring by Dhamma,

the even faring in regard to body?

In this case, householders, a certain one,

abandoning onslaught on creatures,[15]

is restrained from onslaught on creatures;

the stick laid aside,

the sword laid aside,

he lives scrupulous,

merciful,

kindly and compassionate to all living creatures.

Abandoning taking what is not given,

he is restrained from taking what is not given.

He does not take by theft

any property of another

in village or jungle

that is not given to him.

Abandoning wrong-doing in regard to pleasures of the senses,

he is restrained from wrong-doing in regard to pleasures of the senses;

he does not have intercourse with (girls) who are protected by the mother,

protected by the father,

protected by the parents,

protected by a brother,

protected by a sister,

protected by relations,

who have a husband,

whose use involves punishment,

nor even with those adorned with [347] the garlands of betrothal.

Even so, householders is the threefold faring by Dhamma,

the even faring in regard to body.

And what, householders, is the fourfold faring by Dhamma,

the even faring in regard to speech?

In this case, householders, a certain one,

abandoning lying speech

is restrained from lying speech.[16]

When he is cited and asked as a witness before a council

or company

or amid his relations

or amid a guild

or amid a royal family,

and is told:

'Now, good man, say what you know,'

if he does not know, he says,

'I do not know';

if he knows, he says,

'I know';

if he has not seen, he says,

'I did not see,'

if he has seen, he says,

'I saw.'

Thus his speech does not come to be intentional lying

either for his own sake

or for that of another

or for the sake of some material gain or other.

Abandoning slanderous speech,

he is restrained from slanderous speech.

Having heard something at one place,

he is not one for repeating it elsewhere

for (causing) variance among those people,

or having heard something elsewhere

he is not one to repeat it to these people

for (causing) variance among these people.

In this way he is a reconciler of those who are at variance

and one who combines those who are friends.

Concord is his pleasure,

concord his delight,

concord his joy,

concord is the motive of his speech.

Abandoning harsh speech,

he is restrained from harsh speech.

Whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the multitude -

such speech does he utter.

Abandoning frivolous chatter,

he is restrained from frivolous chatter.

He is one who speaks at a right time,

who speaks in accordance with fact,

who speaks about the goal,

who speaks about Dhamma,

who speaks about discipline.

He utters speech that is worth treasuring,

with similes at a right time,

purposeful,

connected with the goal.

Even so, householders, is the fourfold faring by Dhamma,

the even faring in regard to speech.

And what, householders, is the threefold faring by Dhamma,

the even faring in regard to thought?

In this case, householders, a certain one comes to be not covetous,[17]

he does not covet the property of another,

thinking,

'O, might that be mine which is the other's.'

And he is not malevolent in mind,

not corrupt of thought and purpose,

but thinks,

'Let these beings, friendly, peaceful, secure, happy, look after self.'[18]

And he is of right view,

not of perverted outlook,

thinking,

'There is (result of) gift,

[348] there is (result of) offering,

there is (result of) sacrifice;

there is fruit and ripening of deeds well done and ill done;

there is this world,

there is a world beyond;

there is mother,

there is father,

there are spontaneously uprising beings;

there are in the world recluses and brahmans

who are faring rightly,

proceeding rightly

and who proclaim this world

and the world beyond

having realized them by their own super-knowledge.'

Even so, householders, is the threefold faring by Dhamma,

the even faring in regard to thought.

Thus it is, householders, that as a result of faring by Dhamma,

the even faring,

some beings here at the breaking up of the body after dying

arise in a good bourn,

a heaven world.

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

might arise in companionship with rich nobles,'

this situation occurs when he,

at the breaking up of the body after dying

might arise in companionship with rich nobles.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with rich brahmans,'

this situation occurs when he,

at the breaking up of the body after dying

might arise in companionship with rich brahmans.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with rich householders,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with rich householders.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer, should wish:

'O that I, at the breaking up of the body after dying,

might arise in companionship

with the devas belonging to the four Great Regents,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the four Great Regents.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of the Thirty-Three,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of the Thirty-Three.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Yama's devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with Yama's devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the ,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Tusita devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the '

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of creation.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas who have power over the creations of others,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas

who have power over the creations of others.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas in the retinue of Brahmā,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas in the retinue of Brahmā.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of light,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of light.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of limited light,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of limited light.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of boundless light,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of boundless light.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of brilliance,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of brilliance.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of splendour,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of splendour.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of limited splendour,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of limited splendour.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of boundless splendour,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of boundless splendour.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Subhakiṇṇa devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Subhakiṇṇa devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Vehapphala devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Vehapphala devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Aviha devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Aviha devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Atappa devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Atappa devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Sudassa devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Sudassa devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Sudassī devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Sudassī devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Akaniṭṭha devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Akaniṭṭha devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas experiencing the plane of infinite ether,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas experiencing the plane of infinite ether.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas experiencing the plane of infinite consciousness,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas experiencing the plane of infinite consciousness.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas experiencing the plane of no-thing,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas experiencing the plane of no-thing.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship

with the devas experiencing the plane of neither-perception-nor-non-perception,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in the companionship with the devas who experience the plane of [349] neither-perception-nor-non-perception.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I, by the destruction of the cankers,

might enter on and abide in that freedom of mind,

that freedom through intuitive wisdom

that are cankerless,

having realized them here and now

through my own super-knowledge,'

this situation occurs when he,

by the destruction of the cankers,

might enter on and abide in the freedom of mind,

the freedom through intuitive wisdom

that are cankerless,

having realized them here and now

through his own super-knowledge.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer."

When this had been said,

the brahman householders of Sālā spoke thus to the Lord:

"It is wonderful good Gotama,

it is wonderful, good Gotama.

As if one might set upright what has been upset,

or might disclose what was covered,

or might show the way to one who had gone astray,

or bring an oil lamp into the darkness

so that those with vision might see material shapes -

even so in many a figure has Dhamma been proclaimed by the revered Gotama.

We ourselves are going to the reverend Gotama for refuge,

to Dhamma

and to the Order of monks.

Let the revered Gotama accept us as lay-followers

going for refuge from today forth

for as long as life lasts."

Discourse to the People of Sālā

[1] As at M. i. 400-1.

[2] See above, p. 223. {scroll down a bit]

[3] As at M. iii. 46; A. v. 264 ff. Cf. Asl. 97 ff.

[4] M. ii. 97, iii. 203; A. v. 289.

[5] See the ten kinds of women at Vin. iii. 139, and notes at B.D. i. 237.

[6] saparidaṇḍa. MA. ii. 330 says: "Whoever goes to the woman so and so thinking 'such is the punishment for him,' if punishments are instituted with regard to a village or house or street, that is called saparidaṇḍa." Cf. Vin. iii. 139.

[7] Cf. opposite at D. i. 4 (of Gotama).

[8] Cf. opposite at D. i. 4; Dhs. 1343.

[9] aṇḍaka Cf. Bud. Psych. Ethics, p. 349, n. 4. MA. ii. agrees with Asl. (there quoted).

The safe course here with regards these commentarial explanations is to ignore them and to take the statements of the sutta literally.

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

5. Cūḷa Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

5. The Lesser Division of the Pairs

42. Discourse to the People of Verañjā

Verañjaka Suttaṃ

[349]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time brahman householders of Verañjā

entered Sāvatthī on some business or other.

The brahman householders of Verañjā heard:

"It is said that the recluse Gotama,

the son of the Sakyans,

gone forth from the Sakyan family,

and walking on tour among the Kosalans

together with a large Order of monks,

has reached Verañjā,

and that a lovely reputation has gone forth [350] about the Lord Gotama thus:

'He is indeed Lord,

perfected one,

fully Self-Awakened One,

endowed with knowledge and (right) conduct,

Well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.

Having realized through his own super-knowledge,

he makes known this world

together with devas

including the Māras and the Brahmās;

creatures

together with recluses and brahmans,

with devas and mankind.

He teaches Dhamma

that is lovely at the beginning,

lovely in the middle

and lovely at the ending;

he explains with the spirit and the letter

the Brahma-faring

completely fulfilled

and wholly purified.

Good indeed is the sight

of perfected ones such as this."

Then the brahman householders of Verañjā approached the Lord;

some, having approached, having greeted the Lord,

sat down at a respectful distance;

some exchanged greetings with the Lord;

having exchanged greetings of friendliness and courtesy,

they sat down at a respectful distance;

some, having saluted the Lord with joined palms,

sat down at a respectful distance;

some, having made known their names and clans in the Lord's presence,

sat down at a respectful distance;

some, becoming silent,

sat down at a respectful distance.

As they were sitting down at a respectful distance,

the brahman householders of Verañjā spoke thus to the Lord:

"Now, what is the cause, good Gotama,

what is the reason why some beings here at the breaking up of the body after dying

arise in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell?

What is the cause,

what is the reason, good Gotama,

why some beings here at the breaking up of the body after dying

arise in a good bourn,

a heaven world?"

"Householders, some beings here at the breaking up of the body after dying

arise thus in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell

because of faring by not-Dhamma,

an uneven faring.

Householder, some beings here at the breaking up of the body after dying

arise thus in a good bourn,

a heaven-world,

because of faring by Dhamma,

an even faring."

"We do not understand in full

the matter that has been spoken of in brief by the good Gotama,

and whose meaning was not explained in full.

It were good if the good Gotama were so to teach us Dhamma

that we might understand in full

the matter spoken of in brief by the good Gotama,

and whose meaning was not explained in full."

"Well then, householders, listen,

pay careful attention,

and I will speak."

"Yes, sir," these brahman householders of Verañjā answered the Lord in assent.

The Lord spoke thus:

"Threefold, householders,

is the faring by not-Dhamma,

an uneven faring as to body;

fourfold is the faring by not-Dhamma,

an uneven faring as to speech;

threefold is the faring by not-Dhamma,

and uneven faring as to thought.

And what, householders, is the threefold faring by not Dhamma,

the uneven faring as to body?

In this case, householders,

a certain one makes onslaught on creatures,

he is cruel,

bloody-handed,

intent on injuring and killing,

without mercy to living creatures.

He is a taker of what is not given;

whatever property of another

in village or jungle

is not given to him

he takes by theft.

He is a wrong-goer in regard to pleasures of the senses;

he has intercourse with (girls) protected by the mother,

protected by the father,

protected by the parents,

protected by a brother,

protected by a sister,

protected by relations,

who have a husband,

whose use involves punishments,

and even with those adorned with garlands of betrothal.

Even so, householders,

is the threefold faring by not-Dhamma,

the uneven faring, in regard to the body.

And how, householders, does there come to be the fourfold faring by not-Dhamma,

the uneven faring as to speech?

In this case, householders,

a certain one is of lying speech;

when he is cited and asked as a witness

before a council

or company

or amid his relations

or amid a guild

or amid a royal family,

and is told:

'Now, good man, say what you know,'

although he does not know, he says,

'I know,'

although he knows, he says,

'I do not know';

although he has not seen, he says,

'I saw,'

although he has seen, he says,

'I did not see.'

Thus his speech becomes intentional lying

either for his own sake

or for the sake of another

or for the sake of some material gain or other.

And he is a slanderer;

having heard something at one place,

he makes it known elsewhere

for (causing) variance among those (people);

or having heard something elsewhere

he makes it known among these people

for (causing) variance among these (people).

In this way he sows discord among those who are in harmony,

or is one who foments those who are at variance.

Discord is his pleasure,

discord his delight,

discord his joy,

discord is the motive of his speech.

And he is one of harsh speech.

Whatever speech is rough,

hard,

severe on others,

abusive of others,

bordering on wrath,

not conducive to concentration,

such speech does he utter.

And he is a frivolous chatterer,

one who speaks at a wrong time,

one who does not speak in accordance with fact,

one who speaks about what is not the goal,

one who speaks about not-Dhamma,

one who speaks about not-discipline.

He utters speech that is not worth treasuring;

owing to its being at the wrong time

it is incongruous,

has no purpose,

is not connected with the goal.

Even so, householders, is the fourfold faring by not-Dhamma,

the uneven faring in regard to speech.

And what, householders, is the threefold faring by not-Dhamma,

the uneven faring as to thought?

In this case, householders, a certain one comes to be covetous;

he covets that which is the property of another, thinking,

'O that what is the other's might be mine';

he is malevolent in mind,

corrupt in thought and purpose,

and thinks,

'Let these beings be killed or slaughtered or annihilated or destroyed,

or may they not exist at all.'

And he is of wrong view,

of perverted outlook,

thinking,

'There is no (result of) gift,

there is no (result of) offering,

no (result of) sacrifice;

there is no fruit or ripening of deeds well done or ill done;

there is not this world,

there is not a world beyond;

there is not a mother,

there is not a father,

there are no spontaneously uprising beings;

there are not in the world recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and the world beyond,

having realized them by their own super-knowledge.'

Even so, householders, is the threefold faring by not-Dhamma,

the uneven faring in regard to thought.

Thus it is, householders, that as a result of faring by not-Dhamma,

the uneven faring,

some beings here,

at the breaking up of the body after dying,

arise in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

And threefold, householders, is the faring by Dhamma,

the even faring in regard to body,

fourfold is the faring by Dhamma,

the even faring in regard to speech,

threefold is the faring by Dhamma,

the even faring in regard to thought.

And what, householders, is the threefold faring by Dhamma,

the even faring in regard to body?

In this case, householders, a certain one,

abandoning onslaught on creatures,

is restrained from onslaught on creatures;

the stick laid aside,

the sword laid aside,

he lives scrupulous,

merciful,

kindly and compassionate to all living creatures.

Abandoning taking what is not given,

he is restrained from taking what is not given.

He does not take by theft

any property of another

in village or jungle

that is not given to him.

Abandoning wrong-doing in regard to pleasures of the senses,

he is restrained from wrong-doing in regard to pleasures of the senses;

he does not have intercourse with (girls) who are protected by the mother,

protected by the father,

protected by the parents,

protected by a brother,

protected by a sister,

protected by relations,

who have a husband,

whose use involves punishment,

nor even with those adorned with the garlands of betrothal.

Even so, householders is the threefold faring by Dhamma,

the even faring in regard to body.

And what, householders, is the fourfold faring by Dhamma,

the even faring in regard to speech?

In this case, householders, a certain one,

abandoning lying speech

is restrained from lying speech.

When he is cited and asked as a witness before a council

or company

or amid his relations

or amid a guild

or amid a royal family,

and is told:

'Now, good man, say what you know,'

if he does not know, he says,

'I do not know';

if he knows, he says,

'I know';

if he has not seen, he says,

'I did not see,'

if he has seen, he says,

'I saw.'

Thus his speech does not come to be intentional lying

either for his own sake

or for that of another

or for the sake of some material gain or other.

Abandoning slanderous speech,

he is restrained from slanderous speech.

Having heard something at one place,

he is not one for repeating it elsewhere

for (causing) variance among those people,

or having heard something elsewhere

he is not one to repeat it to these people

for (causing) variance among these people.

In this way he is a reconciler of those who are at variance

and one who combines those who are friends.

Concord is his pleasure,

concord his delight,

concord his joy,

concord is the motive of his speech.

Abandoning harsh speech,

he is restrained from harsh speech.

Whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the multitude -

such speech does he utter.

Abandoning frivolous chatter,

he is restrained from frivolous chatter.

He is one who speaks at a right time,

who speaks in accordance with fact,

who speaks about the goal,

who speaks about Dhamma,

who speaks about discipline.

He utters speech that is worth treasuring,

with similes at a right time,

purposeful,

connected with the goal.

Even so, householders, is the fourfold faring by Dhamma,

the even faring in regard to speech.

And what, householders, is the threefold faring by Dhamma,

the even faring in regard to thought?

In this case, householders, a certain one comes to be not covetous,

he does not covet the property of another,

thinking,

'O, might that be mine which is the other's.'

And he is not malevolent in mind,

not corrupt of thought and purpose,

but thinks,

'Let these beings, friendly, peaceful, secure, happy, look after self.'

And he is of right view,

not of perverted outlook,

thinking,

'There is (result of) gift,

there is (result of) offering,

there is (result of) sacrifice;

there is fruit and ripening of deeds well done and ill done;

there is this world,

there is a world beyond;

there is mother,

there is father,

there are spontaneously uprising beings;

there are in the world recluses and brahmans

who are faring rightly,

proceeding rightly

and who proclaim this world

and the world beyond

having realized them by their own super-knowledge.'

Even so, householders, is the threefold faring by Dhamma,

the even faring in regard to thought.

Thus it is, householders, that as a result of faring by Dhamma,

the even faring,

some beings here at the breaking up of the body after dying

arise in a good bourn,

a heaven world.

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

might arise in companionship with rich nobles,'

this situation occurs when he,

at the breaking up of the body after dying

might arise in companionship with rich nobles.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with rich brahmans,'

this situation occurs when he,

at the breaking up of the body after dying

might arise in companionship with rich brahmans.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with rich householders,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with rich householders.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer, should wish:

'O that I, at the breaking up of the body after dying,

might arise in companionship

with the devas belonging to the four Great Regents,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the four Great Regents.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of the Thirty-Three,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of the Thirty-Three.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Yama's devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with Yama's devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the ,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Tusita devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the '

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of creation.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas who have power over the creations of others,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas

who have power over the creations of others.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas in the retinue of Brahmā,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas in the retinue of Brahmā.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of light,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of light.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of limited light,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of limited light.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of boundless light,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of boundless light.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of brilliance,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of brilliance.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of splendour,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of splendour.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of limited splendour,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of limited splendour.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas of boundless splendour,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas of boundless splendour.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Subhakiṇṇa devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Subhakiṇṇa devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Vehapphala devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Vehapphala devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Aviha devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Aviha devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Atappa devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Atappa devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Sudassa devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Sudassa devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Sudassī devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Sudassī devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the Akaniṭṭha devas,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the Akaniṭṭha devas.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas experiencing the plane of infinite ether,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas experiencing the plane of infinite ether.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas experiencing the plane of infinite consciousness,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas experiencing the plane of infinite consciousness.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship with the devas experiencing the plane of no-thing,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in companionship with the devas experiencing the plane of no-thing.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

■

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I at the breaking up of the body after dying

should arise in companionship

with the devas experiencing the plane of neither-perception-nor-non-perception,'

this situation occurs when he,

at the breaking up of the body after dying,

might arise in the companionship with the devas who experience the plane of neither-perception-nor-non-perception.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer.

If, householders, a Dhamma-farer,

an even-farer should wish:

'O that I, by the destruction of the cankers,

might enter on and abide in that freedom of mind,

that freedom through intuitive wisdom

that are cankerless,

having realized them here and now

through my own super-knowledge,'

this situation occurs when he,

by the destruction of the cankers,

might enter on and abide in the freedom of mind,

the freedom through intuitive wisdom

that are cankerless,

having realized them here and now

through his own super-knowledge.

What is the cause of this?

It is that he is a Dhamma-farer,

an even-farer."

When this had been said,

the brahman householders of Verañjā spoke thus to the Lord:

"It is wonderful good Gotama,

it is wonderful, good Gotama.

As if one might set upright what has been upset,

or might disclose what was covered,

or might show the way to one who had gone astray,

or bring an oil lamp into the darkness

so that those with vision might see material shapes -

even so in many a figure has Dhamma been proclaimed by the revered Gotama.

We ourselves are going to the reverend Gotama for refuge,

to Dhamma

and to the Order of monks.

Let the revered Gotama accept us as lay-followers

going for refuge from today forth

for as long as life lasts."

Discourse to the People of Verañjā: the Second

Majjhima Nikāya

1. Mūla-Paṇṇāsa

5. Cūḷa Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

5. The Lesser Division of the Pairs

43. Greater Discourse of the Miscellany

Mahā Vedalla Suttaṃ

[350]

THUS have I heard.

At one time the Lord was staying near Sāvatthī

in the Jeta Grove

in Anāthapiṇḍika's monastery.

Then the venerable Koṭṭhita the Great,[1]

emerging from solitary meditation towards evening,

approached the venerable Sāriputta:[2]

having approached,

he exchanged greetings with the venerable Sāriputta;

having exchanged greetings of friendliness and courtesy,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Koṭṭhita the Great spoke thus to the venerable Sāriputta:

"Your reverence, one is called:

'Poor in intuitive wisdom,

poor in intuitive wisdom.'

Now what are the respects in which one is called

'Poor in intuitive wisdom,'

your reverence?"

"Your reverence, if it is said

'He does not comprehend,

he does not comprehend,'

therefore he is called

'Poor in intuitive wisdom.'

What does he not comprehend?

He does not comprehend

'This is anguish,'

he does not comprehend

'This is the arising of anguish,'

he does not comprehend

'This is the stopping of anguish,'[3]

he does not comprehend

'This is the course leading to the stopping of anguish.'

If it is said,

'He does not comprehend,

he does not comprehend,'

your reverence,

therefore he is called

'poor in intuitive wisdom.'"

[351] "It is good, your reverence,"

and the venerable Koṭṭhita the Great,

having rejoiced in what the venerable Sāriputta had said,

having thanked him,

asked the venerable Sāriputta a further question:

"Your reverence, one is called

'Intuitively wise,

intuitively wise.'

Now what are the respects

in which one is called

'intuitively wise,'

your reverence?"

"Your reverence, if it is said

'He comprehends,

he comprehends,'

he is therefore called

'Intuitively wise.'

And what does he comprehend?

He comprehends

'This is anguish,'

he comprehends

'This is the arising of anguish,'

he comprehends

'This is the stopping of anguish,'

he comprehends

'This is the course leading to the stopping of anguish.'

If it is said,

'He comprehends,

he comprehends,'

your reverence,

therefore he is called

'intuitively wise.'"

"Your reverence, it is called

'Discriminative consciousness,[4]

discriminative consciousness.'

Now in what respects, your reverence,

is it called

'discriminative consciousness'?"

"Your reverence, if it said

'It discriminates,[5]

it discriminates,'

it is therefore called discriminative consciousness.

And what does it discriminate?

It discriminates pleasure

and it discriminates pain

and it discriminates neither pain nor pleasure.[6]

If it is said

'It discriminates,

it discriminates,'

your reverence,

therefore it is called

'Discriminative consciousness.'"

"That which is intuitive wisdom,

your reverence,

and that which is discriminative consciousness,

are these states associated

or dissociated?

And is it possible to lay down a difference between these states,

having analysed them again and again?"

"That which is intuitive wisdom,

your reverence,

and that which is discriminative consciousness,

these states are associated,

not dissociated,

and it is not possible to lay down a difference between these states,

having analysed them again and again.

Whatever one comprehends,

your reverence,

that one discriminates;

whatever one discriminates

that one comprehends;

therefore these states are associated,

not dissociated,

and it is not possible to lay down a difference between these states,

having analysed them again and again."

"That which is intuitive wisdom,

your reverence,

and that which is discriminative consciousness,

what is the difference between these states

which are associated,

not dissociated?"

[352] "That which is intuitive wisdom,

your reverence,

and that which is discriminative consciousness

among these states that are associated,

not dissociated,

intuitive wisdom is to be developed,

discriminative consciousness is for apprehending.[7]

This is the difference between them."

"Your reverence, it is said,

'Feeling, feeling.'

Now what are the respects

in which it is called 'feeling,' your reverence?"

"Your reverence, if it is said,

'He feels, he feels,'

it is therefore called 'feeling.'

And what does he feel?

He feels pleasure,

and he feels pain,

and he feels neither pain nor pleasure.

If it is said, 'He feels, he feels,' your reverence,

therefore it is called' feeling.'"[8]

"Your reverence, it is said,

'Perception, perception.'

Now what are the respects

in which it is called 'perception,' your reverence?"

"Your reverence, if it is said,

'He perceives, he perceives,'

it is therefore called 'perception.'

And what does he perceive?

He perceives what is dark green

and he perceives what is yellow

and he perceives what is red

and he perceives what is white.

If it is said

'He perceives, he perceives,' your reverence,

it is therefore called 'perception.'"

"That which is feeling, your reverence,

and that which is perception

and that which is discriminative consciousness —

are these states associated or dissociated?

And is it possible to lay down a difference between these states,

having analysed them again and again?"

"That which is feeling, your reverence,

and that which is perception

and that which is discriminative consciousness —

these states are associated,

not dissociated,

and it is not possible to lay down a difference between these states,

having analysed them again and again.

Your reverence, whatever one feels,

that one perceives;

whatever one perceives

that one discriminates;

therefore these states are associated,

not dissociated,

and it is not possible to lay down a difference between these states,

having analysed them again and again."

"What is knowable, your reverence,

by purified mental consciousness

isolated from the five sense-organs?"[9]

[353] "Your reverence, thinking,

'Ether is unending,'

the plane of infinite ether is knowable

by pure mental consciousness

isolated from the five sense-organs;

thinking,

'Consciousness is unending,'

the plane of infinite consciousness is knowable;

thinking,

'There is not anything,'

the plane of no-thing is knowable."

"By what means

does one comprehend a knowable mental object, your reverence?"

"One comprehends a knowable mental object, your reverence,

by means of the eye of intuitive wisdom."[10]

"But what is intuitive wisdom for, your reverence?"

"Your reverence, intuitive wisdom is for super-knowledge,

for apprehending,[11]

for getting rid of."

[294] "But how many conditions are there, your reverence,

for bringing right understanding[12] into existence?"

"There are two conditions, your reverence,

for bringing right understanding into existence:

the utterance of another (person)

and wise attention.[13]

Your reverence, these are the two conditions

for bringing right understanding into existence."

"If right understanding is forwarded,

by how many factors, your reverence,

does there come to be the fruit of freedom of mind

and the advantage of the fruit[14] of freedom of mind,

and the fruit of freedom through intuitive wisdom

and the advantage of the fruit of freedom through intuitive wisdom?"

"Your reverence, if right understanding is forwarded by five factors

there comes to be the fruit of freedom of mind

and the advantage of the fruit of freedom of mind,

and the fruit of freedom through intuitive wisdom

and the advantage of the fruit of freedom through intuitive wisdom:

in this case, your reverence,

right understanding is forwarded by moral habit,

and it is forwarded by hearing,[15]

and it is forwarded by discussion,

and it is forwarded by calm

and it is forwarded by vision.

Your reverence, if right understanding is forwarded by these five factors,

there comes to [354] be the fruit of freedom of mind

and the advantage of the fruit of freedom of mind,

and there comes to be the fruit of freedom through intuitive wisdom

and the advantage of the fruit of freedom through intuitive wisdom."[16]

"And how many becomings are there, your reverence?"

"These three are becomings, your reverence:

becoming of sense-pleasures,

becoming of fine-materiality,

becoming of immateriality."[17]

"How, your reverence,

is there the recurrence

of again-becoming in the future?"

"For those creatures who are hindered by ignorance,

fettered by craving,

delighting in this and that,

there thus comes to be recurrence of again-becoming in the future."[18]

"But how, your reverence,

is there not recurrence

of again-becoming in the future?"

"By the fading away of ignorance,

by the uprising of knowledge,[19]

by the stopping of craving,

there is thus no recurrence

of again-becoming in the future "

"And what, your reverence, is the first meditation?"

"As to this, your reverence, a monk,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters on

and abides in

the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful.

This, your reverence, is called the first meditation."

"Of how many factors, your reverence,

is the first meditation?"

"Your reverence, the first meditation is five-factored:

if a monk has entered on the first meditation

there is initial thought

and discursive thought

and rapture

and joy

and one-pointedness of mind.

Thus, your reverence,

is the first meditation five-factored."

"Your reverence, in regard to the first meditation,

how many factors are abandoned,

how many factors are possessed?"

"Your reverence, in regard to the first meditation,

five factors are abandoned,

five are possessed:

if a monk has entered on the first meditation,

desire for sense-pleasure is abandoned,

malevolence is abandoned,

sloth and torpor are abandoned,

restlessness and worry are abandoned,

doubt is abandoned,

but there is initial thought

and discursive thought,

rapture

and joy

and one-pointedness of mind.

Thus, your reverence, in regard to the first [355] meditation,

five factors are abandoned,

five factors are possessed."

"Your reverence, these five sense-organs,[20]

different in range,

different in pasture,

do not react to the pasture and range of one another;

that is to say the organ of eye,

the organ of ear,

the organ of nose,

the organ of tongue,

the organ of body.

What is the repository[21] of these five sense-organs,

different in range,

different in pasture,

which do not react to the pasture and range of one another?

And what is it that reacts

to their pasture and range?"

"Your reverence, these five sense-organs,

different in range,

different in pasture,

do not react to the pasture and range of one another;

that is to say the organ of eye,

the organ of ear,

the organ of nose,

the organ of tongue,

the organ of body.

Of these five sense-organs, your reverence,

different in range,

different in pasture,

not reacting to the pasture and range of one another,

mind is the repository,

and mind reacts to their pasture and range."

"Your reverence, these are the five sense-organs,

that is to say,

the organ of eye,

the organ of ear,

the organ of nose,

the organ of tongue,

the organ of body.

On what do these five sense-organs depend, your reverence?"

"Your reverence, these are the five sense-organs,

that is to say,

the organ of eye,

the organ of ear,

the organ of nose,

the organ of tongue,

the organ of body.

Your reverence, these five sense-organs

depend on vitality."[22]

"And on what does vitality depend, your reverence?"

"Vitality depends on heat."

"And on what does heat depend, your reverence?"

"Heat depends on vitality."

"Your reverence, we now understand the words of the venerable Sāriputta thus:

'Vitality depends on heat';

we now understand the words of the venerable Sāriputta thus:

'Heat depends on vitality.'

What is the precise meaning to be attached to these words, your reverence?"

"Well then, your reverence, I will make a simile[23] for you.

For by a simile

some intelligent persons here

understand the meaning of what has been said:

As when an oil lamp is burning

the light is seen because of the flame

and the flame is seen because of the light,

so, your reverence,

vitality depends on heat

and heat on vitality."

[356] "Now, your reverence, are these properties of vitality[24]

states that are to be felt,

or are the properties of vitality one thing,

states that are to be felt another?"

"Your reverence, these properties of vitality are not themselves states to be felt.

If, your reverence, these properties of vitality

were themselves states to be felt,

no emergence[25] could be shown

for a monk who had won

to the stopping of perception and feeling.

But because, your reverence,

the properties of vitality are one thing

and states to be felt another,

therefore the emergence of a monk who has won

to the stopping of perception and feeling

can be shown."

"In regard to this body, your reverence,

when how many things are got rid of,

does this body lie cast away,

flung aside like unto a senseless log of wood?"[26]

"In regard to this body, your reverence,

when three things are got rid of:

vitality,

heat

and consciousness,

then does this body lie cast away,

flung aside like unto a senseless log of wood."

"What is the difference, your reverence,

between that dead thing,

passed away,

and that monk who has attained to the stopping of perception and feeling?"

"Your reverence, the bodily activities[27] of that dead thing,

passed away,

have been stopped,

have subsided,

the vocal activities[28] have been stopped,

have subsided,

the mental activities[29] have been stopped,

have subsided,

the vitality is entirely destroyed,

the heat allayed,

the sense-organs are entirely broken asunder.

But that monk who has attained to the stopping of perception and feeling,

although his bodily activities have been stopped,

have subsided,

although his vocal activities have been stopped,

have subsided,

although his mental activities have been stopped,

have subsided,

his vitality is not entirely destroyed,

his heat is not allayed,

his sense-organs are purified.

This, your reverence, is the difference [357] between a dead thing,

passed away,

and that monk who has attained to the stopping of perception and feeling."

"And how many conditions are there, your reverence,

for the attainment of the freedom of mind

which has neither anguish nor joy?"

"There are four conditions, your reverence,

for the attainment of the freedom of mind

which has neither anguish nor joy.

In this case, your reverence,

a monk by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

These, your reverence, are the four conditions

for attaining the freedom of mind

which has neither anguish nor joy."

"How many conditions are there, your reverence,

for the attainment of the freedom of mind

that is signless?"

"There are two conditions, your reverence,

for the attainment of the freedom of mind

that is signless:

paying no attention to any signs,

and paying attention to the signless realm.[30]

These, your reverence, are the two conditions

for the attainment of the freedom of mind

that is signless."

"How many conditions are there, your reverence,

for the persistence of the freedom of mind

that is signless?"

"There are three conditions, your reverence,

for the persistence of the freedom of mind

that is signless:

paying no attention to any signs,

and paying attention to the signless realm,

and a preceding preparation.

These, your reverence, are the three conditions

for the persistence of the freedom of mind

that is signless."

"How many conditions are there, your reverence,

for emergence from the freedom of mind

that is signless?"

"There are the two conditions, your reverence,

for emerging from the freedom of mind

that is signless:

paying attention to all signs,

and not paying attention to the signless realm.

These, your reverence, are the two conditions

for emergence from the freedom of mind

that is signless."

"Your reverence, whatever is immeasurable freedom of mind[31]

and whatever is freedom of mind that is naught[32]

and whatever is freedom of mind that is void

and whatever is freedom of mind that [358] is signless —

are these states different in connotation

and different in denotation,

or are they identical in connotation

while being different only in denotation?"[33]

"Your reverence, whatever is immeasurable freedom of mind

and whatever is the freedom of mind that is naught

and whatever is freedom of mind that is void

and whatever is freedom of mind that is signless —

there is a method according to which these states are different in connotation

as well as being different in denotation;

and, your reverence, there is a method according to which these states are identical in connotation

while being different in denotation.

And what, your reverence, is the method according to which these states are different in connotation

as well as being different in denotation?

As to this, your reverence,

a monk abides having suffused the first quarter

with a mind of friendliness,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world everywhere,

in every way

with a mind of friendliness,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

He dwells having suffused the first quarter

with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world everywhere,

in every way

with a mind of compassion,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

He dwells having suffused the first quarter

with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world everywhere,

in every way

with a mind of sympathetic joy,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

He dwells having suffused the first quarter

with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world everywhere,

in every way

with a mind of equanimity,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

This, your reverence, is called

immeasurable freedom of mind.[34]

And what, your reverence,

is the freedom of mind that is naught?

As to this, your reverence,

a monk passing quite beyond the plane of infinite consciousness,

thinking,

'There is not anything,'

enters on and abides in the plane of no-thing.

This, your reverence, is called

the freedom of mind that is naught.

And what, your reverence,

is the freedom of mind that is void?

As to this, your reverence,

a monk forest-gone

or gone to the root of a tree

or gone to an empty place,

reflects thus:

'This is void of self[35]

or of what pertains to self.'[36]

[298] This, your reverence, is called

the freedom of mind that is void.

[359] And what, your reverence, is the freedom of mind that is signless?

As to this, your reverence, a monk,

by paying no attention to any signs,

entering on the concentration of mind that is signless,

abides therein.

This, your reverence, is called

the freedom of mind that is signless.

This, your reverence, is the method

according to which these states are different in connotation

as well as differing in denotation.

And what, your reverence, is the method according to which

these states are identical in connotation

while being different in denotation?

Attachment, your reverence,

is productive of the measurable,

hatred is productive of the measurable,

confusion is productive of the measurable.

For a monk whose cankers are destroyed,

these are got rid of,

cut off at the roots,

made like a palm-tree stump

so that they can come to no further existence in the future.

To the extent, your reverence,

that freedoms of mind are immeasurable,[37]

unshakahle freedom of mind

is shown to be their chief,

for that unshakable freedom of mind

is void of attachment,

void of hatred,

void of confusion.

Attachment, your reverence, is something (obstructive),[38]

hatred is something (obstructive),

confusion is something (obstructive).[39]

For a monk whose cankers are destroyed,

these are got rid of,

cut off at the roots,

made like a palm-tree stump

so that they can come to no further existence in the future.

To the extent, your reverence,

that freedoms of mind are naught,

unshakable freedom of mind

is shown to be their chief,

for that unshakable freedom of mind

is void of attachment,

void of hatred,

void of confusion.

Attachment, your reverence,

is productive of signs,

hatred is productive of signs,

confusion is productive of signs.

For a monk whose cankers are destroyed

these are got rid of,

cut off at the roots,

made like a palm-tree stump

so that they can come to no further existence in the future.

To the extent, your reverence,

that freedoms of mind are signless,[40]

unshakable freedom of mind

is shown to be their chief,

for that unshakable freedom of mind

is void of attachment,

[360] void of hatred,

void of confusion.[41]

This, your reverence, is the method

according to which these states

are identical in connotation

while being different in denotation."

Thus spoke the venerable Sāriputta.

Delighted, the venerable Koṭṭhita the Great rejoiced in what the venerable Sāriputta had said.

Greater Discourse of the Miscellany

[1] At A. i. 24 he is called chief of those who have mastery in logical analysis; cited at MA. ii. 337.

[2] At A. i. 23 called chief of those of great intuitive wisdom; cited at MA. ii. 335.

[3] He does not comprehend that the third truth, of stopping, is nibbana. MA. ii. 338 points out that the first two truths are concerned with the "round "of rebirths, and the last two with what is not the "round" vivaṭṭa.

[4] viññāṇa.

[5] vijānāti.

[6] Cf. M. i. 59.

[7] pariññeyyaṇṃ; cf. pariññeyya dhamma at S. iii. 36. MA. ii. 342 keeps the view that there is no difference. For it says that discriminative consciousness being joined to intuitive wisdom should be developed with it, and that intuitive wisdom being joined to discriminative consciousness should be apprehended with it.

[8] Cf. S. iii. 69.

[9] That is, in the fourth jhāna. [Ed.: See AN 9.37 for this same idea stated another way.]

[10] Wisdom that has become vision. MA. ii. 345 gives two kinds of wisdom, that of concentration and that of vision.

[11] Wisdom that has become vision. MA. ii. 345 gives two kinds of wisdom, that of concentration and that of vision.

abhiññatthaṃ and pariññatthaṃ also at It. p. 29. But cf. p. 352, above, where consciousness is for apprehending, pariññeyya.

[12] MA. ii. 346, the right understanding through vision, the right understanding of the Way.

[13] MA. ii. 346 cites Sāriputta as having heard a verse (Vin. i. 40) spoken by Assaji, as an example of hearing from another; and paccekabuddhas as coming to omniscience through their own wise attention.

[14] Sn. 256.

[15] I.e. hearing from others, learning.

[16] For, the Way to arahantship coming into being as a result of practising these five factors, gives the fruit, MA. ii. 346.

[17] Cf. A. i. 223; S. ii. 3, 65, 101; Vin. iii. 3.

[18] Cf. A. i. 223.

[19] As at M. i. 67; S. ii. 82.

[20] Cf. the following passage with S. v. 217 f.

[21] paṭisaraṇa also resort, arbiter, as at M. i. 310, iii. 9, or underlying principle.

[22] āyu MA. ii. 349 says jīivitindriya. Cf. Chānd. Up. 6. 8. 4, 6.

[23] As at M. i. 148.

[24] āyusaṅkhāra. MA. ii. 350 āyum eva. Cf. D. ii. 106; Ud. 64; A. iv. 311; S. ii. 266

[25] I.e. from this (ninth) attainment, that of the stopping of perception and feeling.

[26] Cf. S. iii. 143, quoted MA. ii. 351; cf. Dh. 41; Thag. 468; M. Sta. 66.

[27] Defined in next Discourse, M. i. 301, and similarly at MA. ii. 351: in-breathing and out-breathing. Cf. S. iv. 294-97.

[28] Thought-conception and discursive thought. The "ariyan silence" ensues when these are stopped.

[29] Feeling and perception.

[30] This is Nibbāna, MA. ii. 352. Nimitta (signs) and animitta refer to experiential phenomena (i.e. to conditioned existence), and their absence.

[31] This appears to refer to the brahma-vihāra, see below.

[32] Cf. Sn. 1113-1115. "Naught because of the non-existence of any (kiñcana) basis for meditation," MA. ii. 353.

[33] Cf. M. iii. 145 f. in connection with immeasurable and widespread freedom of mind.

[34] Cf. M. ill. 146.

[35] MA. ii. 353, the self that composes an individual or man.

[36] I.e. the requisites of robe-material and so on, MA. ii. 353. Cf. S. iv. 54, 296; Kvu. 67, 579.

[37] MA. ii. 354 gives twelve: four brahma-vihāras, the ways and fruits — and also Nibbāna.

[38] kiñcana. MA. ii. 354 says that when passion has uprisen it does something (kiñcati) to a man, it crushes him, or obstructs him.

[39] Cf. D. iii. 217, tayo kiñcanā.

[40] These number thirteen: vision, the four (concentrations) which are formless, the four ways, the four fruits. Vision is signless because it removes the signs of permanence, joy and self. The next four are signless because of the non-existence (in them) of the sign of form. The ways and fruits are signless through the non-existence of the defilements which produce signs. Nibbāna too is simply signless," MA. ii. 355.

[41] MA. iii. 355 notes that void freedom of mind is not treated separately, for "void of attachment" and so on has come in everywhere.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

5. Cūḷa Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

5. The Lesser Division of the Pairs

44. Lesser Discourse of the Miscellany

Cūḷa Vedalla Suttaṃ

[360]

THUS have I heard.

At one time the Lord was staying near Rājagaha in the Bamboo Grove at the squirrels' feeding place.

Then the layfollower Visākha

approached the nun Dhammadinnā;[1]

having approached,

having greeted the nun Dhammadinnā,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the lay follower Visākha spoke thus

to the nun Dhammadinnā:

"Lady, it is said,

'Own body,[2]

own body.'

Now, lady, what is called

'own body'

by the Lord?"

"Friend Visākha,

these five groups of grasping

are called 'own body' by the Lord,

that is to say,

the group of grasping after material shape,

the group of grasping after feeling,

the group of grasping after perception,

the group of grasping after the habitual tendencies,

the group of grasping after consciousness.

These five groups of grasping, friend Visākha,

are called 'own body' by the Lord."

[361] "It is good, lady,"

and the lay follower Visākha,

having rejoiced in what the nun Dhammadinnā had said,

having thanked her,

asked the nun Dhammadinnā a further question:

"Lady, it is said,

'The uprising of own body,

the uprising of own body.'

Now, lady, what is called

'the uprising of own body'

by the Lord?"

"Whatever, friend Visākha,

is the craving[3]

connected with again-becoming,

accompanied by delight and attachment,

finding delight in this and that,

namely the craving for sense-pleasures,

the craving for becoming,

the craving for annihilation,

this, friend Visākha,

is called 'the uprising of own body' by the Lord."

"Lady, it is said,

'The stopping of own body,

the stopping of own body.'

Now, lady, what is called

'stopping of own body'

by the Lord?"

"Whatever, friend Visākha,vis the stopping,

with no attachment remaining,

of that self-same craving,

the giving up of it,

the renunciation of it,

the release from it,

the doing away with it,

this, friend Visākha,

is called 'The stopping of own body' by the Lord."

"Lady, it is said,

'The course leading to the stopping of own body,

the course leading to the stopping of own body.'

Now, lady, what is called

'the course leading to the stopping of own body'

by the Lord?"

"This ariyan eightfold Way itself, friend Visākha,

is called 'the course leading to the stopping of own body' by the Lord,

that is to say perfect view,

perfect thought,

perfect speech,

perfect action,

perfect way of living,

perfect endeavour,

perfect mindfulness,

perfect concentration."

Note the difference here between Ms. Horner's translation and that of the others. Then check the Pali.

— p.p.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

5. Cūḷa Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

5. The Lesser Division of the Pairs

45. Lesser Discourse

on the (Ways of)

Undertaking Dhamma

Cūḷa Dhamma-Samādāna Suttaṃ

[368]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"These four, monks,

are (ways of) undertaking Dhamma.[1]

What four?

There is, monks, the undertaking of Dhamma

that is happiness in the present

but results in suffering in the future.

There is, monks, the undertaking of Dhamma

that is both suffering in the present

as well as resulting in suffering in the future.

There is, monks, the undertaking of Dhamma

that is suffering in the present

but results in happiness in the future.

There is, monks, the undertaking of Dhamma

that is both happiness in the present

as well as resulting in happiness in the future.

And what, monks, is the undertaking of Dhamma

that is happiness in the present

but results in suffering in the future?

There are, monks, some recluses and brahmans

who speak like this

and are [369] of these views:

'There is no fault in pleasures of the senses.'[2]

These come to indulgence[3] in pleasures of the senses;

these gratify themselves

with girl-wanderers

who tie their hair into top-knots;

these speak thus:

'How can these worthy recluses and brahmans,

seeing future peril among sense-pleasures,

speak of getting rid of sense-pleasures,

lay down a full knowledge of sense-pleasures?'

Saying:

'Happiness is in the young,

soft

and downy arms

of this girl-wanderer,'

these come to indulgence in pleasures of the senses.

These, having come to indulgence in sense-pleasures,

at the breaking up of the body after dying

arise in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

Here they experience feelings that are painful,

sharp,

acute.

They speak thus:

'These worthy recluses and brahmans,

seeing future peril in sense-pleasures,

speak of getting rid of sense-pleasures

and lay down a full knowledge of sense-pleasures.

But we, because of sense-pleasures,

are experiencing these feelings that are painful,

sharp,

acute,

their provenance being sense-pleasures.'

It is as if, monks,

in the last month of the hot weather,

a creeper's seed-pod should burst

and a seed of the creeper, monks,

should fall at the root of a sal-tree.

Then, monks, the devatā residing in that sal-tree,

afraid,

agitated,

might fall a-treinbling.[1]

Then, monks, the friends and acquaintances,

the kith and kin

of that devatā who resides in that sal-tree -

devatās of parks,

devatās of groves,

devatās of trees,

devatās residing in medicinal herbs,

grasses

and woods -

gathering together and assembhng

might give comfort thus:

'Do not be afraid, revered one,

do not be afraid, revered one.

For a peacock might swallow this creeper's seed

or a deer might consume it

or a forest-fire might burn it

or workers in the wood might remove it

or white ants might eat it,

or it might not germinate.'

But, monks, if neither a peacock

should swallow this creeper's seed

nor a deer consume it

nor a forest-fire might burn it

nor workers in the wood might remove it

nor white ants might eat it,

it might germinate.

Rained on heavily by the monsoon clouds,

it might grow apace,

and a young,

soft

and downy creeper,

clinging to it

might fasten on to that sal-tree.

Then, [370] monks, it might occur to the devatā

residing in that sāl-tree:

'Why then, did these worthy friends and acquaintances,

kith and kin:

devatās of parks

devatās of parks,

devatās of groves,

devatās of trees,

devatās residing in medicinal herbs,

grasses

and woods,

seeing future peril in this creeper's seed,

gathering together and assembling,

give comfort thus:

'Do not be afraid, revered one,

do not be afraid, revered one.

For a peacock might swallow this creeper's seed

or a deer might consume it

or a forest-fire might burn it

or workers in the wood might remove it

or white ants might eat it,

or it might not germinate?'

Pleasant is the touch

of this young,

soft,

downy

and clinging creeper.'

It might cover that sāl-tree;

when it had covered that sāl-tree,

it might form a canopy above it,

it might produce dense undergrowth;[5]

when it had produced a dense undergrowth

it might strangle

every great branch of that sāl-tree.

Then, monks, it might occur to the devatā

residing in that sāl-tree:

'It was because of seeing this future peril

in the creeper's seed

that those worthy friends and acquaintances,

kith and kin:

devatās of parks

devatās of parks,

devatās of groves,

devatās of trees,

devatās residing in medicinal herbs,

grasses

and woods,

seeing future peril in this creeper's seed,

gathering together and assembling,

give comfort thus:

'Do not be afraid, revered one,

do not be afraid, revered one.

For a peacock might swallow this creeper's seed

or a deer might consume it

or a forest-fire might burn it

or workers in the wood might remove it

or white ants might eat it,

or it might not germinate.'

For I, because of this creeper's seed,

am experiencing painful,

sharp,

acute feelings.'

Even so, monks,

there are some worthy recluses and brahmans

who speak thus

and are of these views:

' There is no fault in pleasures of the senses.'

These, come to indulgence in sense-pleasures,

at the breaking up of the body after dying

arise in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

Here they experience feelings that are painful,

sharp,

acute.

They speak thus:

'These worthy recluses and brahmans,

seeing future peril in sense-pleasures,

speak of getting rid of sense-pleasures

and lay down a full knowledge of sense-pleasures.

But we, because of sense-pleasures,

are experiencing these feelings that are painful,

sharp,

acute,

their provenance being sense-pleasures.'

This, monks, is called

the undertaking of Dhamma

that is happiness in the present

but results in suffering in the future.

And what, monks, is the undertaking of Dhamma

that is both suffering in the present

as well as resulting in suffering in the future?

Here, monks, there is some unclothed (ascetic),

flouting life's decencies

licking his hands (after meals),

not one to come when asked to do so,

not one to stand still when asked to do so.

He does not consent (to accept food) offered to (me)

or specially prepared for (him)

nor to (accept) an invitation (to a meal).

He does not accept

(food) straight from a cooking pot or pan,

nor within the threshould,

nor among the faggots,

nor among the rice-pounders,

nor when two people were eating,

nor from a pregnant woman,

nor from one giving suck,

nor from one co-habiting with a man,

nor from gleanings,

nor near where a dog is standing,

nor where flies are swarming,

nor fish,

nor meat.

He drinks neither fermented liquor

nor spirits

nor rice-gruel.

He is a one-house-man,

a one-piece-man,

or a two-house-man,

a two-piece-man

or a three-house-man,

a three-piece-man

or a four-house-man,

a four-piece-man

or a five-house-man,

a five-piece-man

or a six-house-man,

a six-piece-man

or a seven-house-man,

a seven-piece-man.

He subsists on one little offering,

and he subsists on two little offerings

and he subsists on three little offerings

and he subsists on four little offerings

and he subsists on five little offerings

and he subsists on six little offerings

and he subsists on seven little offerings.

He takes food only once a day,

and once in two days

and once in three days

and once in four days

and once in five days

and once in six days

and once in seven days.

He lives intent on the practice

of eating rice at regular fort-nightly intervals.

He comes to be one feeding on potherbs

or feeding on millet

or on wild rice

or on snippets of skin

or on water-plants

or on the red powder of rice husks

or on the discarded scum of rice on the boil

or on the flour of oil-seeds

or grass

or cowdung.

He is one who subsisted

on forest roots and fruits,

eating the fruits that had fallen.

He wares coarse hempen cloths,

and he wares mixed cloths,

and he wares cerements,

and he wares rags taken from the dust heap,

and he wares tree-bark fibre,

and he wares antelope skins,

and he wares strips of antelope skin,

and he wares cloths of kusa-grass,

and he wares cloths of bark,

and he wares cloths of wood shavings,

and he wares a blanket of human hair,

and he wares a blanket of animal hair,

and he wares owls' feathers.

He is one who plucks out

the hair of his head and beard,

intent on the practice of plucking out

the hair of head and beard.

He becomes one who stands upright,

refusing a seat;

He becomes one who squats on his haunches,

intent on the practice of squatting.

He becomes one for covered thorns,

making his bed on covered thorns;

and he is intent on the practice

of going down to the water to bathe

up to three times in an evening.

He, at the breaking up of the body after dying,

arises in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

This, monks, is called

the undertaking of Dhamma

that is both suffering in the present

as well as resulting in suffering in the future.

And what, monks, is the undertaking of Dhamma

that is suffering in the present

but results in happiness in the future?

Here, monks, there is someone

who is full of attachment by nature

and who constantly experiences

suffering and grief born of attachment;

he [371] is full of hatred by nature

and who constantly experiences

suffering and grief born of hatred;

full of confusion by nature,

and constantly experiences

suffering and grief born of confusion.

With suffering and with grief,

his face covered with tears and crying,

he fares the Brahma-faring[6]

that is utterly fulfilled,

utterly pure.

He, at the breaking up of the body after dying

arises in a good bourn,

a heaven world.

This, monks, is called

the undertaking of Dhamma

that is suffering in the present

but results in happiness in the future.

And what, monks, is the undertaking of Dhamma

that is both happiness in the present

as well as resulting in happiness in the future?

Here, monks, someone is not

full of attachment by nature

and who does not constantly experiences

suffering and grief born of attachment;

he is not full of hatred by nature

and does not constantly experiences

suffering and grief born of hatred;

he is not full of confusion by nature,

and does not constantly experiences

suffering and grief born of confusion.

He, aloof from the pleasures of the senses,

aloof from unskilled states of mind,

entering into the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful,

abides in it.

And again, he, by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

And again, he, by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

And again, he, by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

At the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

This, monks, is called

the undertaking of Dhamma

that is both happiness in the present

as well as resulting in happiness in the future.

These, monks, are the four (ways of) undertaking Dhamma."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Lesser Discourse on the (Ways of) Undertaking Dhamma:

The Fifth

[1] Cf. below, p. 373; D. iii. 229.

[2] Cf. A.i. 266.

[3] pātabyataṃ, derived at MA. ii. 371 from pir, to drink. Cf. G.S., i. 244, n. 2. MA. says the pleasures of the senses are to be enjoyed according to one's likes.

[4] At the thought that the creeper, sprung from the seed, would cover the tree with its leaves, and because of the great weight the tree would fall to the ground in a gale or heavy rain, be broken, and the devatā destroyed, MA. ii. 372.

[5] oghanṃ janeyya, explained as keṭṭhā ghanaṃ janeyya at MA. ii. 372, "it might produce denseness below. Climbing aloft and encircling the whole tree, then falling downwards again, it might touch the earth,"

[6] MA. ii. 373 says his teachers and preceptors give commands for punishments which cause pain and grief, and further says it is due to kamma that one person is full of attachment and so on and another not.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

5. Cūḷa Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

5. The Lesser Division of the Pairs

46. Greater Discourse

on the (Ways of)

Undertaking Dhamma

Mahā Dhamma-Samādāna Suttaṃ

[372]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"For the most part, monks,

beings wish like this,

desire like this,

intend like this:

'0 may unpleasant,

unenjoyable,

disagreeable things

dwindle away,

0 may pleasant,

enjoyable,

agreeable things

grow much,'

Monks, unpleasant,

unenjoyable,

disagreeable things

grow much

in those beings of such wishes,

such desires,

such intentions;

pleasant,

enjoyable,

agreeable things

dwindle away.

As to this, what do you, monks,

take to be the cause?"

"Things for us,[1] Lord,

are rooted in the Lord,

have the Lord for conduit,

the Lord for arbiter.[2]

It were good indeed, Lord,

if the meaning of this speech of the Lord's

were explained;

having heard the Lord,

monks would remember."

"Well then, monks, listen,

attend carefully,

I will speak."

"Yes, Lord,"

these monks answered the Lord in assent.

The Lord spoke thus:

"In this case, monks,

the uninstructed average person,

taking no count of the pure ones,

unskilled in the Dhamma of the pure ones,

untrained in the Dhamma of the pure ones,

taking no count of the true men,

unskilled in the Dhamma of the true men,

untrained in the Dhamma of the true men,

does not know what things should be followed,

does not know what things should not be followed,

does not know what things should be associated with,

does not know what things should not be associated with.

Not knowing what things should be followed,

not knowing what things should not be followed,

not knowing what things should be associated with,

not knowing what things should not be associated with,

he follows things that should not be followed,

he does not follow things that should be followed,

he associates with things that should not be associated with,

he does not associate with [373] things that should be associated with.

While he is following things that should not be followed,

not following things that should be followed,

associating with things that should not be associated with,

not associating with things that should be associated with,

unpleasant,

unenjoyable,

disagreeable

things grow much,

pleasant,

enjoyable,

agreeable

things dwindle away.

What is the reason for this?

This is so, monks,

for one who is unintelligent[3] about this.

But, monks, the instructed disciple of the pure ones,

taking count of the Dhamma of the pure ones,

skilled in the Dhamma of the pure ones,

well trained in the Dhamma of the pure ones,

taking count of the true men,

skilled in the Dhamma of the true men,

well trained in the Dhamma of the true men,

knows what things should be followed,

knows what things should not be followed,

knows what things should be associated with,

knows what things should not be associated with.

Knowing what things should be followed,

knowing what things should not be followed,

knowing what things should be associated with,

knowing what things should not be associated with,

he follows things that should be followed,

does not follow things that should not be followed,

does not associate with things that should not be associated with,

associates with things that should be associated with.

While he is not following things that should not be followed,

following things that should be followed,

not associating with things that should not be associated with,

associating with things that should be associated with,

unpleasant,

unenjoyable,

disagreeable

things dwindle away,

pleasant,

enjoyable,

agreeable things grow much.

What is the cause of this?

This is so, monks,

for one who is intelligent about this.

Monks, there are four (ways of) undertaking dhamma.[4]

What are the four?

There is, monks,

the undertaking of Dhamma

that is both suffering in the present

as well as resulting in suffering in the future.

There is, monks, the undertaking of Dhamma

that is happiness in the present

but results in suffering in the future.

There is, monks, the undertaking of Dhamma

that is suffering in the present

but results in happiness in the future.

There is, monks, the undertaking of Dhamma

that is both happiness in the present

as well as resulting in happiness in the future.

As to this, monks,

that undertaking of dhamma[5]

that is both suffering in the present

as well as resulting in suffering in the [374] future:

if anyone is unintelligent about this,

ignorant,

he does not comprehend as it really is:

'This undertaking of Dhamma

is both suffering in the present

as well as resulting in suffering in the future.

Unintelligent about this,

ignorant,

not comprehending it

as it really is,

he follows it,

he does not avoid it.

While he is following it,

not avoiding it,

unpleasant,

unenjoyable,

disagreeable

things grow much,

pleasant,

enjoyable,

agreeable

things dwindle away.

What is the cause of this?

It is so, monks,

for one who is unintelligent about this.

■

As to this, monks,

that undertaking of Dhamma

that is happiness in the present

but results in suffering in the future:

if anyone is unintelligent about this,

ignorant,

he does not comprehend as it really is:

This undertaking of Dhamma

is happiness in the present

but results in suffering in the future.

Unintelligent about this,

ignorant,

not comprehending it

as it really is,

he follows it,

he does not avoid it.

While he is following it,

not avoiding it,

unpleasant,

unenjoyable,

disagreeable

things grow much,

pleasant,

enjoyable,

agreeable

things dwindle away.

What is the cause of this?

It is so, monks,

for one who is unintelligent about this.

■

As to this, monks, that undertaking of Dhamma

that is suffering in the present

but results in happiness in the future;

if anyone is unintelligent about this,

ignorant,

he does not comprehend as it really is:

This undertaking of Dhamma

is suffering in the present

but results in happiness in the future.

Unintelligent about this,

ignorant,

not comprehending it as it really is,

he does not follow it,

he avoids it.

While he is not following it,

avoiding it,

unpleasant,

unenjoyable,

disagreeable things grow much,

pleasant,

enjoyable,

agreeable things dwindle away.

What is the cause of this?

It is so, monks,

for one who is unintelligent about this.

■

As to this, monks,

that undertaking of Dhamma

that is both happiness in the present

as well as resulting in happiness in the future;

if anyone is unintelligent about this,

ignorant,

he does not comprehend as it really is:

This undertaking of Dhamma

is both happiness in the present

as well as resulting in happiness in the future.

Unintelligent about this,

ignorant,

not comprehending it as it really is,

he does not follow it,

he avoids it.

While he is not following it,

avoiding it,

unpleasant,

unenjoyable,

disagreeable things grow much,

pleasant,

enjoyable,

agreeable things dwindle away.

What is the cause of this?

It is so, monks,

for one who is unintelligent about this.

■

As to this, monks,

that undertaking of Dhamma

that is both suffering in the present

as well as resulting in suffering in the future;

if anyone is intelligent about this,

wise,

he comprehends as it really is:

This undertaking of Dhamma

is both suffering in the present

as well as resulting in suffering in the future.

Intelligent [375] about this,

wise,

comprehending it as it really is,

he does not follow it,

he avoids it.

While he is not following it,

avoiding it,

unpleasant,

unenjoyable,

disagreeable things dwindle away,

pleasant,

enjoyable,

agreeable things grow much.

What is the cause of this?

It is so, monks,

for one who is intelligent about this.

■

As to this, monks,

that undertaking of Dhamma

which is happiness in the present

but results in suffering in the future;

if anyone is intelligent about this,

wise,

he comprehends as it really is:

This undertaking of Dhamma

is happiness in the present

but results in suffering in the future.

Intelligent about this,

wise,

comprehending it as it really is,

he does not follow it,

he avoids it.

While he is not following it,

avoiding it,

unpleasant,

unenjoyable,

disagreeable things dwindle away,

pleasant,

enjoyable,

agreeable things grow much.

What is the cause of this?

It is so, monks,

for one who is intelligent about this.

■

As to this, monks,

that undertaking of Dhamma

that is suffering in the present

but results in happiness in the future;

if anyone is intelligent about this,

wise,

he comprehends as it really is:

This undertaking of Dhamma

is suffering in the present

but results in happiness in the future.

Intelhgent about this,

wise,

comprehending it as it really is,

he follows it,

he does not avoid it.

While he is following it,

not avoiding it,

unpleasant,

unenjoyable,

disagreeable things dwindle away,

pleasant,

enjoyable,

agreeable things grow much.

What is the cause of this?

It is so, monks,

for one who is intelligent about this.

■

As to this, monks,

that undertaking of Dhamma

that is both happiness in the present

as well as resulting in happiness in the future;

if anyone is intelligent about this,

wise,

he comprehends as it really is:

This undertaking of Dhamma

is both happiness in the present

as well as resulting in happiness in the future.

Intelhgent about this,

wise,

comprehending it as it really is,

he follows it,

he does not avoid it.

While he is following it,

not avoiding it,

unpleasant,

unenjoyable,

disagreeable things dwindle away,

pleasant,

enjoyable,

agreeable things grow much.

What is the cause of this?

It is so, monks,

for one who is intelligent about this.

And what, monks, is the undertaking of Dhamma

that is suffering in the present

and results in suffering in the future?

In this case, monks, someone,

even with suffering,

even with grief,

becomes one to make onslaught on creatures;

and because of his onslaught on creatures

he experiences suffering and grief.

Even with suffering,

even with grief,

he becomes one who takes what was not given

and because of his taking what was not given

he experiences suffering and grief.

Even with suffering,

even with grief,

he becomes one to behave wrongly in regard to sense-pleasures

and because of his behaving wrongly in regard to sense-pleasures

he experiences suffering and grief.

Even with suffering,

even with grief,

he becomes a liar

and because of his lying

he experiences suffering and grief.

Even with suffering,

even with grief,

he becomes a slanderer

and because of his slandering

he experiences suffering and grief.

Even with suffering,

even with grief,

he becomes a harsh speaker

and because of his harsh speech

he experiences suffering and grief.

Even with suffering,

even with grief,

he becomes a frivolous talker

and because of his frivolous talk

he experiences suffering and grief.

Even with suffering,

even with grief,

he becomes covetous

and because of his covetousness

he experiences suffering and grief.

Even with suffering,

even with grief,

he becomes malevolent in thought

and because of his malevolence in thought

he experiences suffering and grief.

Even with suffering,

even with grief,

he becomes [376] of wrong view;

and because of his wrong view

he experiences suffering and grief.

He, at the breaking up of the body after dying

uprises in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

This, monks, is called

the undertaking of Dhamma

that is both suffering in the present

as well as resulting in suffering in the future.

And what, monks, is the undertaking of Dhamma

that is happiness in the present

but results in suffering in the future?

In this case, monks, someone,

even with happiness,

even with pleasure

becomes one to make onslaught on creatures;

and because of his onslaught on creatures

he experiences happiness and pleasure.

Even with happiness,

even with pleasure,

he becomes one who takes what was not given

and because of his taking what was not given

he experiences happiness and pleasure.

Even with happiness,

even with pleasure,

he becomes one to behave wrongly in regard to sense-pleasures

and because of his behaving wrongly in regard to sense-pleasures

he experiences happiness and pleasure.

Even with happiness,

even with pleasure,

he becomes a liar

and because of his lying

he experiences happiness and pleasure.

Even with happiness,

even with pleasure,

he becomes a slanderer

and because of his slandering

he experiences suffering and grief.

Even with suffering,

even with grief,

he becomes a harsh speaker

and because of his harsh speech

he experiences happiness and pleasure.

Even with happiness,

even with pleasure,

he becomes a frivolous talker

and because of his frivolous talk

he experiences happiness and pleasure.

Even with happiness,

even with pleasure,

he becomes covetous

and because of his covetousness

he experiences happiness and pleasure.

Even with happiness,

even with pleasure,

he becomes malevolent in thought

and because of his malevolence in thought

he experiences happiness and pleasure.

Even with happiness,

even with pleasure,

he becomes of wrong view;

and because of his wrong view

he experiences happiness and pleasure.

He, at the breaking up of the body after dying

uprises in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

This, monks, is called

the undertaking of Dhamma

that is happiness in the present

but results in suffering in the future.

And what, monks, is the undertaking of Dhamma

that is suffering in the present

but results in happiness in the future?

In this case, monks, someone,

even with suffering,

even with grief,

abstains from onslaught on creatures;

and because of his abstaining from onslaught on creatures

he experiences suffering and grief.

Even with suffering,

even with grief,

he is one who abstains from taking what was not given;

and because of his abstaining from taking what was not given

he experiences suffering and grief.

Even with suffering,

even with grief,

he is one who abstains from wrong behaviour in regard to sense-pleasures;

and because of his abstaining from wrong behaviour in regard to sense-pleasures

he experiences suffering and grief.

Even with suffering,

even with grief,

he is one who abstains from lying;

and because of his abstaining from lying

he experiences suffering and grief.

Even with suffering,

even with grief,

he is one who abstains from slander;

and because of his abstaining from slander

he experiences suffering and grief.

Even with suffering,

even with grief,

he is one who abstains from harsh speech;

and because of his abstaining from harsh speech

he experiences suffering and grief.

Even with suffering,

even with grief,

he is one who abstains from frivolous talk;

and because of his abstaining from frivolous talk

he experiences suffering and grief.

Even with suffering,

even with grief,

he is one who abstains from covetousness;

and because of his abstaining from covetousness

he experiences suffering and grief.

Even with suffering,

even with grief,

he is one who abstains from malevolence in thought;

and because of his abstaining from malevolence in thought

he experiences suffering and grief.

Even with suffering,

even with grief,

he is one who who is of right view;

and because of his right view

he experiences suffering and grief.

He, at the breaking up of the body after dying,

arises in a good bourn,

a heaven world.

This, monks, is called

the undertaking of Dhamma

that is suffering in the present

but results in happiness in the future.

And what, monks, is the undertaking of Dhamma

that is both happiness in the present

as well as resulting in happiness in the future?

In this case, monks, someone,

even with happiness,

even with pleasure,

is one to abstain from onslaught on creatures;

and because of his abstaining from onslaught on creatures

he experiences happiness and pleasure.

Even with happiness,

even with pleasure, [377]

he abstains from taking what was not given

and because of his abstaining from taking what was not given

he experiences happiness and pleasure.

Even with happiness,

even with pleasure,

he is one who abstains from taking what was not given;

and because of his abstaining from taking what was not given

he experiences happiness and pleasure.

Even with suffering,

even with grief,

he is one who abstains from wrong behaviour in regard to sense-pleasures;

and because of his abstaining from wrong behaviour in regard to sense-pleasures

he experiences happiness and pleasure.

Even with suffering,

even with grief,

he is one who abstains from lying;

and because of his abstaining from lying

he experiences happiness and pleasure.

Even with suffering,

even with grief,

he is one who abstains from slander;

and because of his abstaining from slander

he experiences happiness and pleasure.

Even with suffering,

even with grief,

he is one who abstains from harsh speech;

and because of his abstaining from harsh speech

he experiences happiness and pleasure.

Even with suffering,

even with grief,

he is one who abstains from frivolous talk;

and because of his abstaining from frivolous talk

he experiences happiness and pleasure.

Even with suffering,

even with grief,

he is one who abstains from covetousness;

and because of his abstaining from covetousness

he experiences happiness and pleasure.

Even with suffering,

even with grief,

he is one who abstains from malevolence in thought;

and because of his abstaining from malevolence in thought

he experiences happiness and pleasure.

Even with suffering,

even with grief,

he is one who who is of right view;

and because of his right view

he experiences suffering and grief.

He, at the breaking up of the body after dying,

arises in a good bourn,

a heaven world.

This, monks, is called

the undertaking of Dhamma

that is both happiness in the present

as well as resulting in happiness in the future.

These, monks, are the four undertakings of Dhamma.

Monks, it is as if there were a bitter gourd

infused with poison.

Then a man might come along,

anxious to live,

anxious not to die,

anxious for happiness,

averse from suffering,

and someone might speak thus to him:

'This bitter gourd

is infused with poison;

if you like,

drink;

but while you are drinking,

it will please you

neither with its colour,

scent,

nor taste,

and when you have drunk

you will come to death

or to suffering like unto death.'

He might drink without heeding him,

he might not give it up.

While he was drinking,

he might not be pleased

either with the colour,

scent

or taste,

and when he had drunk

he might come to death

or to suffering like unto death.

I, monks, say that this undertaking of Dhamma is similar,

that is to say the undertaking of Dhamma

that is both suffering in the present

as well as resulting in suffering in the future.

■

Monks, it is as if there were

in a drinking-bowl[6]

a beverage that has colour,

scent

and taste,

but into which poison has been infused.|| ||

Then a man might come along,

anxious to live,

anxious not to die,

anxious for happiness,

averse from suffering,[7]

and someone might speak thus to him:

'My good man, in this drinking-bowl

is a beverage that has colour,

scent

and taste,

but poison has been infused into it.

If you like,

drink,

and while you are drinking

you will be pleased with the colour,

scent

and taste,

but when you have drunk

you will come to death

or to suffering like unto death.'

He might drink without heeding him,

he might not give it up.

While he was drinking

he might be pleased with the colour,

scent

and taste,

but when he had drunk

he would come to death

or to suffering like unto death.

I, monks, say that this undertaking of Dhamma is similar,

that is to say

the undertaking of Dhamma

that is happiness in the present

but results in suffering in the future.

[378] Monks, it is as if ammonia

were infused into various medicines.[8]

Then a man might come along

suffering from jaundice,

and someone might say to him:

'My good man, this is ammonia

infused into various medicines.

If you like,

drink,

but while you are drinking it

you will be pleased

neither with the colour,

scent

nor taste,

but when you have drunk

you will become eased.'

He might drink,

heeding him,

he might not give it up.

While he was drinking

he might not be pleased

either with the colour

or scent

or taste,

but when he had drunk

he might become eased.

I, monks, say

that this undertaking of Dhamma is similar,

that is to say

the undertaking of Dhamma

that is suffering in the present,

but results in happiness in the future.

■

Monks, it is as if milk

and honey

and oil

and sugar

were mixed together.

Then a man might come along

suffering from dysentery,

and someone might say to him:

'My good man, this is milk

and honey

and oil

and sugar

mixed together.

If you like,

drink;

while you are drinking

you will be pleased

with the colour,

scent

and taste;

and when you have drunk

you will become eased.'

He might drink,

heeding him,

he might not give it up.

While he was drinking,

he might be pleased

with the colour,

scent

and taste,

and when he had drunk

he would become eased.

I, monks, say

that this undertaking of Dhamma is similar,

that is to say

the undertaking of Dhamma

that is both happiness in the present

as well as resulting in happiness in the future.

Monks, as in[9] the last month of the rains,

at harvest time

when the sky is clear,

without a cloud,

and the sun,

ascending in the firmament

and driving away the darkness

from all the sky,

shines forth,

and is bright

and brilliant -

even so, monks, is this undertaking of Dhamma

that is both happiness in the present

as well as resulting in happiness in the future,

because,

having driven away the opposing tenets

of the ordinary recluses and brahmans,

it shines forth

and is bright

and brilliant."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Greater Discourse on the (Ways of) Undertaking Dhamma

[1] As at M. i. 317, 465, iii. 115; A. i. 199, iv. 158, 351, v. 355.

[2] Bhagavan-paṭisaraṇā; cf. M. iii. 9 dhamma-paṭisaraṇā, and M. i. 295 mano paṭisaraṇa.

[3] A foolish, blind worldling, MA. ii. 375.

[4] Cf. above, p. 368.

[5] Not obeying the five precepts; MA. ii. 375, based on text p. 313 below.

[6] Cf. S. ii. 110.

[7] As at M. ii. 261; S. v. 170.

[8] Vin. i, 58, 96; It. p. 103.

[9] S. iii. 156, v. 44; It. p. 20.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

5. Cūḷa Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

5. The Lesser Division of the Pairs

47. Discourse on Inquiring

Vīmaṃsaka Suttaṃ

[379]

Thus have I heard:

At one time the Lord was staying near Sāvatthi

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered one," these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, an inquiring monk,[1]

learning the range[2] of another's mind,

should make a study[3] of the Tathāgata

so as to distinguish

whether he is a fully Self-awakened One

or not."

"For us,[4] Lord,

things are rooted in the Lord,

have the Lord for their conduit,

the Lord for their arbiter.

Well for us, Lord,

if the Lord would reveal the meaning of this saying;

having heard the Lord,

the monks will remember."

"Very well, monks;

listen,

attend carefully

and I will speak."

"Yes, Lord,"

these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, an inquiring monk,

learning the range of another's mind,

should make a study of the Tathāgata

in regard to two things:

things cognisable through the eye

and through the ear,

thinking:

'Do those that are impure states

cognisable through the eye and the ear[5]

exist in a Tathāgata or not?'

While he is studying this

he knows thus:

'Those impure states

which are cognisable through the eye and the ear

do not exist in a Tathāgata.'

After he has studied this

and knows thus:

'Those impure states

which are cognisable through the eye and the ear

do not exist in a Tathāgata,'

he then studies further, thinking:

'Do those that are mixed states[6]

cognisable through the eye and the ear

exist in a Tathāgata or not?'

While he is studying this

he knows thus:

'Those mixed states

cognisable through the eye and the ear

do not exist in a Tathāgata.'

[380] After he has studied this

and knows thus:

'Those mixed states

cognisable through the eye and the ear

do not exist in a Tathāgata,'

he then studies further,

thinking:

'Do those that are absolutely pure states

cognisable through the eye and the ear

exist in a Tathāgata or not?'

While he is studying this

he knows thus:

'Those which are absolutely pure states

cognisable through the eye and the ear

exist in a Tathāgata.'

After he has studied this

and knows thus:

'These absolutely pure states

which are cognisable through the eye and the ear

exist in the Tathāgata,'

he then studies further,

thinking:

'Has this venerable one

been possessed of this skilled state

for a long time

or only for a short time?'

While he is studying this

he knows thus:

'This venerable one

has been possessed of this skilled state

for a long time,

this venerable one

has not been possessed of it

for only a short time.'

After he has studied this

and knows thus:

'This venerable one

has been possessed of this skilled state

for a long time,

this venerable one

has not been possessed of it

for only a short time,'

he then studies further:

'Do there exist any perils

for that venerable monk

who has attained to fame

and won renown?'

Monks, there are some perils

that do not exist here for a monk

until he has attained to fame

and won renown.

It is, monks,

after a monk has attained to fame

and won renown

that some perils exist for him here.

While he is studying this

he knows thus:

'Although the venerable monk

has attained to fame and won renown,

some perils do not exist for him here.'

After he has studied this

and knows thus:

'Although this venerable monk

has attained to fame and won renown,

some perils do not exist for him here,'

he then studies further:

'Does this venerable one

refrain out of fearlessness,

does not he refrain out of fear?[7]

Is it because,

through the destruction of attachment,

that, being without attachment,

he does not follow pleasures of the senses?'

As he is studying this

he knows thus:

'This venerable one

refrains out of fearlessness,

this venerable one refrains

not out of fear;

he does not follow pleasures of the senses

because, through the destruction of attachment,

he is without attachment.'

If, monks, others should question this monk thus:

'What are the venerable one's facts,

what his evidence

by reason of which

the venerable one speaks thus:

'This venerable one

refrains out of [381] fearlessness,

this venerable one

refrains not out of fear;

he does not follow pleasures of the senses

because, through the destruction of attachment,

he is without attachment'?'

Monks, a monk answering properly

would answer thus:

'This venerable one,

whether staying in an Order

or staying alone,[8]

whether those near him are progressing well,

whether they are progressing badly,

whether they lead a group,

whether they are engaged

with any material things here

or whether they are unstained

by any material things here –

this venerable one

does not despise them because of this.[9]

This have I heard

face to face with the Lord,

this have I learnt

face to face with him:

'I am restrained out of fearlessness,

I am not restrained out of fear;

without attachment because of the destruction of attachment,

I do not follow pleasures of the senses.'

Monks, the Tathāgata should himself

be further questioned hereon:

'Do those impure states

cognisable through the eye and through the ear

exist in the Tathāgata or not?'

Monks, in answering,[10]

a Tathāgata would answer thus:

'Those impure states

cognisable through the eye and through the ear

do not exist in a Tathāgata.'

'Do those mixed states

cognisable through the eye and through the ear

exist in a Tathāgata or not?'

Monks, in answering,

a Tathāgata would answer thus:

'Those mixed states

cognisable through the eye and through the ear

do not exist in a Tathāgata.'

'Do those absolutely pure states

cognisable through the eye and through the ear

exist in a Tathāgata or not?'

Monks, in answering,

a Tathāgata would answer thus:

'Those absolutely pure states

cognisable through the eye and through the ear

exist in a Tathāgata.

This is my path,

this is my pasture[11]

and no one is like (me) in this.'[12]

Monks, a disciple should draw near

a teacher who speaks like this

so as to hear Dhamma.

From further to further,

from excellence to excellence,

the Teacher teaches him Dhamma,

what is dark

and what is bright,

with their counterparts.[13]

As, monks, the Teacher

gradually teaches [382] Dhamma to the monk,

from further to further,

from excellence to excellence,

what is dark and what is bright

with their counterparts,

so does he gradually

by his superknowledge

of point after point of Dhamma

come to fulfilment in Dhamma.

He has confidence in the Teacher,

that:

'The Lord is a fully Self-awakened One,

well taught is Dhamma by the Lord,

the Order fares along well.'

Monks, if others should ask that monk:

'But what are the venerable one's facts,

what the evidence

by reason of which he speaks thus:

'The Lord is a fully Self-awakened one,

well taught is Dhamma by the Lord,

the Order fares along well?'

that monk, monks,

answering rightly

would answer thus:

'I, your reverences,

drew near the Lord

so as to hear Dhamma.

The Lord taught me Dhamma

from further to further,

from excellence to excellence,

what is dark

and what is bright

with their counterparts.

As the Lord gradually taught me Dhamma

from further to further,

from excellence to excellence,

what is dark and what is bright

with their counterparts,

so did I gradually

by my superknowledge

of point after point in Dhamma

come to fulfilment in Dhamma.

I have confidence in the Teacher,

that:

'The Lord is a fully Self-awakened One,

well taught is Dhamma by the Lord,

the Order fares along well.'

"Monks, in anyone

in whom faith in the Teacher is established,

rooted,

supported by these methods,[14]

by these sentences,

by these words,[15]

that faith is called reasoned,

based on vision,[16]

strong;

it is indestructible

by a recluse

or brahman

or deva

or Māra

or a Brahmā

or by anyone in the world.

Thus, monks, does there come to be

study of the Tathāgata's Dhamma,

and thus does the Tathāgata

come to be well studied

in the proper manner."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

[1] MA. ii. 378 distinguishes three kinds of inquiring; here inquiring about the Teacher is meant.

[2] Here pariyāya is explained by vāra, track, and pariccheda, range or limit, MA. ii. 378.

[3] samannesanā, search, quest.

[4] As at M. i. 309, etc.

[5] MA. ii. 380, the Teacher’s bodily conduct is cognisable through the eye, his speech through the ear.

[6] MA. ii. 381, those which are sometimes "dark" and sometimes "bright."

[7] The worldling has four fears, the "learner" (sekha) three, so he is restrained out of fear. But there is not even one fear for him whose cankers are destroyed, MA. ii. 385.

[8] Temporarily (half a month or three months), for solitary meditation, as implied by the references given (to S. v. 320, 325) at MA. ii. 386.

[9] All are alike to the muni (sage). The verse stating this is found at MA. ii. 387; DhA. i. 146, and cf. Miln. 410.

[10] There is no "aright" (sammā) as at Fur. Dial. i. 229, for a Truth-finder could not do otherwise than speak aright, as noticed at MA. ii. 387.

[11] etapatho'ham asmi etagocaro. MA. ii. 387 gives etapātha as another reading, and explains by "utter purity of living and morality."

[12] In purity of moral habit without craving, MA. ii. 387.

[13] sappaṭibhāga appears to mean savipāka, with their results, fruits.

[14] MA. ii. 388, by his inquiries as to the Teacher

[15] As at M. i. 114; cf. S. v. 219.

[16] MA. ii. 388 here says: based on the way of stream-attainment; it is the basis of faith; the faith of a stream-attainer cannot be destroyed by Māra.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

5. Cūḷa Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

5. The Lesser Division of the Pairs

48. Discourse at Kosambī

Kosambīya Suttaṃ

[383]

THUS have I heard:

At one time the Lord was staying near Kosambī

in Ghosita's monastery.

Now at that time, the monks of Kosambī,

disputatious,

quarrelsome,

contentious,[2]

lived wounding another with the weapons of the tongue.[3]

They neither convinced one another

nor came to be convinced themselves,

nor did they win one another over

or come to be won over themselves.[4]

Then a certain monk approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

that monk spoke thus to the Lord:

"Now, Lord, the monks of Kosambī,

disputatious,

quarrelsome,

contentious,

live wounding another with the weapons of the tongue.

They neither convinced one another

nor came to be convinced themselves,

nor did they win one another over

or come to be won over themselves."

Then the Lord addressed a certain monk,

saying:

"Come you, monk,

summon these monks in my name,

saying:

'The Teacher is summoning you.'"

"Yes, Lord,"

and this monk,

having answered the Lord in assent,

approached those monks;

having approached,

he spoke thus to those monks:

"The Teacher is summoning the venerable ones."

"Yes, your reverence,"

and those monks

having answered that monk in assent,

approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

The Lord spoke thus

to those monks

as they were sitting down at a respectful distance:

"Is it true, as is said, that you, monks,

are disputatious,

quarrelsome,

contentious,

and live wounding another with the weapons of the tongue.

That you neither convince one another

nor came to be convinced yourselves,

that you neither win one another over

nor are won over yourselves?"

[384] "Yes, Lord."

"What do you think about this, monks?

At the time when you,

disputatious,

quarrelsome,

contentious,

live wounding one another

with the weapon of the tongue,

is a friendly act of body[5] offered[6] your fellow Brahma-farers,

both in public and in private?

Is a friendly act of speech offered your fellow Brahma-farers,

both in public and in private?

Is a friendly act of thought offered your fellow Brahma-farers,

both in public and in private?

"No, Lord."

"Then it is to be said, monks,

that at that time when you,

disputatious,

quarrelsome,

contentious,

live wounding one another

with the weapons of the tongue -

at that time no friendly act of body is offered your fellow Brahma-farers,

both in public and in private

no friendly act of speech is offered your fellow Brahma-farers,

both in public and in private

no friendly act of thought

is offered your fellow Brahma-farers,

either in public or in private.

Therefore, knowing what,

seeing what,

is it that you,

foolish men,

disputatious,

quarrelsome,

contentious,

live wounding one another

with the weapons of the tongue?

You neither convince one another

nor are convinced yourselves,

neither do you win one another over

nor are won over yourselves.

So this, foolish men,

will be for a long time

for your woe and sorrow."

Then the Lord addressed the monks,

saying:

"Monks, these six things

are to be remembered;[7]

making for affection,

making for respect,

they conduce to concord,

to lack of contention,

to harmony

and unity.

What six?

Herein, monks, a monk should offer his fellow Brahma-farers

a friendly act of body

both in public and in private.

This is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

harmony

and unity.

■

And again, monks,

a monk should offer a friendly act of speech

both in public and in private.

This is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

harmony

and unity.

■

And again, monks,

a monk should offer a friendly act of thought

both in public and in private.

This is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

harmony

and unity.

■

And again, monks,

whatever those lawful acquisitions,

lawfully acquired,

if they be even but what is put into the begging bowl -

a monk should be one to enjoy sharing such acquisitions,

to enjoy them in common

with his virtuous fellow Brahma-farers.

This too is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

harmony

and unity.

■

And again, monks,

whatever those moral habits that are faultless,

without flaw,

spotless,

without blemish,

freeing,

praised by wise men,

untarnished,

conducive to concentration -

a monk should dwell united in virtues such as [385] these

with his fellow Brahma-farers,

both in public and in private.

This too is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

harmony

and unity.

■

And again, monks,

whatever view is ariyan,[8]

leading onwards,

leading him who acts according to it

to the complete destruction of anguish -

a monk should dwell united in a view such as this

with his fellow Brahma-farers,

both in public and in private.

This too is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

harmony

and unity.

Monks, these are the six things to be remembered,

making for affection,

making for respect,

which conduce to concord,

to lack of contention,

to harmony and unity.

And, monks,

of these six things to be remembered,

this is the topmost,

this the roof-plate,

this the dome,[9]

that is to say

whatever view is ariyan,

leading onwards,

leading him who acts according to it

to the complete destruction of anguish.

As, monks, in a house with a peaked roof,

this is the topmost,

the roof-plate,

the dome,

that is to say the peak,

even so, monks,

of these six things to be remembered,

this is the topmost,

this the roof-plate,

this the dome,

that is to say

whatever view is ariyan,

leading onwards,

leading him who acts according to it

to the complete destruction of anguish.

And what, monks, is that view

which is ariyan,[10]

leading onwards,

and which leads him who acts according to it

to the complete destruction of anguish?

Herein, monks,

a monk who is forest-gone

or gone to the root of a tree

or gone to an empty place,

reflects like this;

'Now, have I a subjective obsession,

not got rid of,

owing to which I,

if my mind were obsessed by it,

could not know,

could not see

(things) as they really are?

If, monks, a monk is obsessed

by addiction to sense-pleasures,

to this extent is his mind obsessed.

If, monks, a monk is obsessed

by malevolence,

to this extent is his mind obsessed.

If, monks, a monk is obsessed

by sloth and torpor,

to this extent is his mind obsessed.

If, monks, a monk is obsessed

by restlessness and worry,

to this extent is his mind obsessed.

If, monks, a monk is obsessed

by doubt, to this extent is his mind obsessed,

to this extent is his mind obsessed.

If, monks, a monk centres his thought

on this world,

to this extent is his mind obsessed.

If, monks, a monk centres his thought

on the world beyond,

to this extent is his mind obsessed.

If, monks, a monk, disputatious,

quarrelsome,

contentious,

lives wounding with the weapons of his tongue,

to this extent is his mind obsessed.

■

He comprehends thus:

'I have no subjective obsession,

not got rid of,

owing to which I,

if my mind were obsessed by it,

[386] could not know,

could not see

(things) as they really are;

my thought is well directed

towards awakening as to the truths.'

This is the first knowledge won by him,

ariyan,

transcendental,

not in common with average men.

And again, monks,

the ariyan disciple reflects thus:

'While I am following,

developing,

maturing this view,

I gain calm for myself,

I gain quenchedness[11] for myself.'

■

He comprehends thus:

'While I am following,

developing,

maturing this view,

I gain calm for myself,

I gain quenchedness for myself.[12]

This is the second knowledge won by him,

ariyan,

transcendental,

not in common with average men.

■

And again, monks,

an ariyan disciple reflects thus:

'Is there another recluse or brahman -

outside here -

who is possessed of a view

such as I am possessed of?'

He comprehends thus:

'There is no other recluse or brahman -

outside here -

who is possessed of a view

such as I am possessed of.'

This is the third knowledge won by him,

ariyan, transcendental,

not in common with average men.

■

And again, monks, the ariyan disciple reflects thus:

'Am I too possessed

of the kind of propriety

a man is possessed of

who is endowed with right view?'

And what kind of propriety, monks,

is a man possessed of

who is endowed with (right) view?

This is propriety, monks,

for a man endowed with (right) view:

Whatever kind of offence he falls into

he makes known the removal[13] of such an offence,

for he confesses it,

discloses it,

declares it quickly to the Teacher

or to intelligent fellow Brahma-farers;

having confessed,

disclosed

and declared it,

he comes to restraint in the future.[14]

Just as an innocent little baby

lying on its back

quickly draws back its hand or foot

if it has touched a live ember -

even so, monks,

this is propriety

for a man endowed with (right) view:

Whatever kind of offence he falls into

he makes known the removal of such an offence,

for he confesses it,

discloses it,

declares it quickly to the Teacher

or to intelligent fellow Brahma-farers;

having confessed,

disclosed

and declared it,

he comes to restraint in the future.

He comprehends thus:

'I too am possessed

of the kind of propriety

which a man is possessed of

who is endowed with (right) view.'

This is the fourth knowledge won by him,

ariyan,

transcendental,

not in common with average men.

■

[387] And again, monks, the ariyan disciple reflects thus:

'Am I too possessed

of the kind of propriety

a man is possessed of

who is endowed with (right) view?'

And what kind of propriety, monks,

is a man possessed of

who is endowed with (right) view?

This is propriety, monks,

for a man endowed with (right) view:

If he is zealous

concerning those manifold things[15]

which are to be done for fellow Brahma-farers,

he then becomes of strong aspiration

for training in the higher moral habit,

for training in the higher thought,

for training in the higher intuitive wisdom.

Just as a cow with a young calf,

while she is pulling the grass

keeps an eye on the calf -

even so, monks, this is propriety

for a man endowed with (right) view:

If he is zealous

concerning those manifold things

which are to be done for fellow Brahma-farers,

he then becomes of strong aspiration

for training in the higher moral habit,

for training in the higher thought,

for training in the higher intuitive wisdom.

He comprehends thus:

'I too am possessed

of the kind of propriety

a man is possessed of

who is endowed with (right) view.'

This is the fifth knowledge won by him,

ariyan,

transcendental,

not in common with average men.

And again, monks, the ariyan disciple reflects thus:

'Am I too possessed

of the kind of strength

a man is possessed of

who is endowed with (right) view?

And what kind of strength, monks,

is a man possessed of

who is endowed with (right) view?

This is strength, monks,

for a man endowed with (right) view:

While Dhamma and discipline

proclaimed by the Tathāgata

are being taught,

having applied himself,

paying attention,

concentrating with all the mind,

he listens to Dhamma with ready ear.[16]

He comprehends thus:

'I too am possessed

of the kind of strength

a man is possessed of

who is endowed with (right) view.'

This is the sixth knowledge won by him,

ariyan,

transcendental,

not in common with average men.

■

And again, monks,

the ariyan disciple reflects thus:

'Am I too possessed

of the kind of strength

a man is possessed of

who is endowed with (right) view?

And what kind of strength, monks,

is a man possessed of

who is endowed with (right) view?

This is strength, monks,

for a man endowed with (right) view:

While Dhamma and discipline

proclaimed by the Tathāgata

are being taught,

he acquires knowledge of the goal,

he acquires knowledge of Dhamma,

he acquires the rapture that is connected with [388] Dhamma.[17]

He comprehends thus:

'I too am possessed

of the kind of strength

a man is possessed of

who is endowed with (right) view.'

This monks, is the seventh knowledge won by him,

ariyan,

transcendental,

not in common with average men.

Thus, monks, propriety

has come to be well sought by an ariyan disciple

who is possessed of seven factors

for realising the fruit of stream-attainment.

Possessed of seven factors thus, monks,

an ariyan disciple is possessed of the fruit of stream-attainment."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse at Kosambī

[1] Called at MA. ii. 389 and DA. i. 123 Kosambaka sutta, "Discourse to the monks of Kosambī." At MA. i. 176 and DA. i. 123 it is cited as a discourse which arose out of a quarrel.

[2] Cf. Vin. i. 341, 352 ff., M. iii. 152 f.

[3] Cf. Ud. 67.

[4] Cf. Vin. i. 337 f.

[5] mettaṃ kāyakammaṃ.

[6] paccupaṭṭhita, offered, presented.

[7] dhammā sārāṇīya; MA. ii. 394 saritabbayuttā, that should be remembered. Also at M. ii. 250 f.; A. iii. 288; D. ii, 80, iii. 245.

[8] Connected with the Way, MA. ii. 401.

[9] As at A. iii. 10.

[10] Here the view of the Way (or stage) of stream-attainment, MA. ii. 401. So, it is said at the end of this Discourse, the seven kinds of knowledge enumerated in it pertain to a stream-attainer.

[11] nibbuti, explained at MA. ii. 401 as kilesavūpamma, allayment of the defilements.

[12] I.e. a view of one who has attained the stage of stream-entrant.

[13] By confession or by a formal act of the Order (saṇghakamma); MA. ii. 402. He does not keep his offence concealed.

[14] The view that future restraint or control results from confession is often met with in the Vinaya- and Sutta-piṭakas.

[15] Greater and lesser duties, the former comprising the making and dyeing of robe-material, keeping the shrine clean, and duties in the Observance-hall and so on. The lesser duties comprise putting out water for washing the feet, oil and so forth. Alternative lists are then given, MA. ii, 402.

[16] Cf. M. i. 445, iii. 201; S. i. 112; Ud. 80; also Vin. i. 103, etc.

[17] M. i. 37, 221.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

5. Cūḷa Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

5. The Lesser Division of the Pairs

49. Discourse on

A Challenge to a Brahmā

Brahmā-Nimantaṇika Suttaṃ

[388]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"At one time I, monks, was staying at Ukkaṭṭhā

in the Subhaga Grove

near the great sāl-tree.[1]

At that time, monks,

an evil wrong view[2]

came to have accrued to Baka the Brahmā[3]

like this:

'This[4] is permanent,

this is stable,

this is eternal,

this is entire,

this is not liable to passing away,

this is not born,

does not age,

does not die,

does not pass away,

does not uprise,

and there is not another further escape from this.'[5]

Then did I, monks,

knowing with my mind

the reasoning in the mind of Baka the Brahmā,

as a [389] strong man might bend back his outstretched arm

or might stretch out his bent arm,

so, vanishing from near the great sāl-tree

in the Subhaga Grove at Ukkaṭṭhā,

did I appear in that Brahma-world.

Monks, Baka the Brahmā saw me coming in the distance;

seeing me, he spoke thus:

'Come, good sir,

you are welcome, good sir.

At last, good sir,

you make this occasion for coming here.[6]

But this, good sir, is permanent,

this is stable,

this is eternal,

this is entire,

this is not liable to passing away,

this is not born,

nor does it age

or die

or pass away

or uprise,

and there is not another further escape from this.'

When this had been said,

I, monks, spoke thus to Baka the Brahma:

'Indeed, Baka the Brahma is steeped in ignorance,

indeed, Baka the Brahma is steeped in ignorance,

inasmuch as he says

"permanent"

although it is indeed impermanent,

"stable"

although it is indeed unstable,

"eternal"

although it is indeed not eternal,

"entire"

although it is indeed not entire,

"not liable to passing away"

although it is indeed liable to passing away,

and because in regard to what is born,

and ages

and dies

and passes away

and uprises,

he says:

"This is not born,

nor does it age

or die

or pass away

or uprise,"

and although there is another further escape,

he says:

"There is not another further escape."'

Then, monks, Māra the Evil One,

having entered a certain company of Brahmas,[7]

spoke thus to me:

'Monk, monk,

do not meddle with this,

do not meddle with this.

For, monk,

this Brahmā

is a Great Brahmā,[8]

Victor,

Unvanquished,

All-seeing,

Controller,

Lord,

Maker,

Creator,

Chief,

Disposer,

Master,

Father of all that have become

and will be.

Monk, there were recluses and brahmans in the world before you

who scorned extension,

loathed extension,

who scorned cohesion,

loathed cohesion,

who scorned heat,

loathed heat,

who scorned motion,

loathed motion,

who scorned creatures,

loathed creatures,

who scorned devas,

loathed devas,

who scorned Pajāpati,

loathed Pajāpati,

who scorned Brahmā,

loathed Brahmā[9] -

these at the breaking up of the body,

at the Cutting off of life,

were established in a low group.[10]

But, monk, there were recluses and brahmans in the world before you, [390] who lauded extension,

delighted in extension,

who lauded cohesion,

delighted in cohesion,

who lauded heat,

delighted in heat,

who lauded motion,

delighted in motion,

who lauded creatures,

delighted in creatures,

who lauded devas,

delighted in devas,

who lauded Pajāpati,

delighted in Pajāpati,

who lauded Brahmā,

delighted in Brahmā -

these at the breaking up of the body,

at the cutting off of life,

were established in an excellent group.[11]

On account of this do I, monk, speak thus:

"Please do you, good sir,

do exactly what Brahmā says to you,

do not go beyond Brahmā's word.

If you, monk, should go beyond Brahmā's word,

it will be with you, monk,

as with a man who might beat back approaching glory[12] with a stick,

or, monk, as with a man who might miss[13] the earth

with his hands and feet

as he was falling down hell's precipices.

Please do you, good sir,

do exactly what Brahmā says to you,

do not go beyond Brahmā's word.

Do not you, monk,

see the seated company of Brahmā?"'

And so, monks, Māra the Evil One

conducted me to the company of Brahmā.

When he had spoken thus,

I, monks, spoke thus to Māra the Evil One:

'I, Evil One, know you;

do not think that I do not know you.

Māra, you are the Evil One.

And whoever, Evil One,

is a Brahmā,

and whatever are Brahmā-companies,

and whatever are Brahmā-conclaves,

all are in your grasp,

all are in your power.

It occurs to you thus, Evil One:

'Let this one too be in my grasp,

let this one too be in my power.

But I, Evil One, am not in your grasp,

I am not in your power.'

When I had said this, monks,

Baka the Brahmā spoke thus to me:

'But I, good sir, say "permanent"

because it is permanent,

I say "stable"

because it is stable,

I say "eternal"

because it is eternal,

I say "entire"

because it is entire,

I say "not liable to passing away"

because it is not liable to passing away,

and of what is not born,

does not age,

die,

pass away

and uprise,

this is just what I say:

"This is not born,

it does not age,

it does not die,

it does not pass away,

it does not uprise;"

and because there is not another further escape,

I say, "There is not another further escape."

There were, monk, recluses and brahmans in the world before you

who practised austerities

for a term as long as your whole life.

These would know thus:

either, if there is another further escape:

There is another further escape;

or, if there is not another further escape:

There is not another further escape.

So I, monk, say this to you:

You will never see another further escape

however [391] much yon may go in for toil and trouble.

But if you, monk, would ascertain[14] extension,

you will become near to me,[15]

reposing on my substance,[16]

to be done to as I will,

dwarfed.[17]

If you would ascertain cohesion,

you will become near to me,

reposing on my substance,

to be done to as I will,

dwarfed.

If you would ascertain heat,

you will become near to me,

reposing on my substance,

to be done to as I will,

dwarfed.

If you would ascertain motion,

you will become near to me,

reposing on my substance,

to be done to as I will,

dwarfed.

If you would ascertain creatures,

you will become near to me,

reposing on my substance,

to be done to as I will,

dwarfed.

If you would ascertain devas,

you will become near to me,

reposing on my substance,

to be done to as I will,

dwarfed.

If you would ascertain Pajāpati,

you will become near to me,

reposing on my substance,

to be done to as I will,

dwarfed.

If you would ascertain Brahmā,

you will become near to me,

reposing on my substance,

to be done to as I will,

dwarfed.

'But I too, Brahma, know this:

If I were to ascertain extension,

I will become near to you,

reposing on your substance,

to be done to as you will,

dwarfed.

If I were to ascertain cohesion,

I will become near to you,

reposing on your substance,

to be done to as you will,

dwarfed.

If I were to ascertain heat,

I will become near to you,

reposing on your substance,

to be done to as you will,

dwarfed.

If I were to ascertain motion,

I will become near to you,

reposing on your substance,

to be done to as you will,

dwarfed.

If I were to ascertain creatures,

I will become near to you,

reposing on your substance,

to be done to as you will,

dwarfed.

If I were to ascertain devas,

I will become near to you,

reposing on your substance,

to be done to as you will,

dwarfed.

If I were to ascertain Pajāpati,

I will become near to you,

reposing on your substance,

to be done to as you will,

dwarfed.

If I were to ascertain Brahmā,

I will become near to you,

reposing on your substance,

to be done to as you will,

dwarfed.

Moreover I both comprehend your bourn, Brahmā,

and I comprehend your splendour:[18]

Baka the Brahma is of great psychic power thus,

Baka the Brahma is of great majesty thus,

Baka the Brahma is of great fame thus.

As far as moon and sun revolve in their course

And light up all the quarters with their radiance,

So far extends the thousand-world system:

Here your sway is exercised.

But do you know the distinctions?[19]

The passionate and dispassionate likewise?

The becoming thus, the becoming otherwise,

The coming and the going of beings?[20]

It is thus that I, Brahmā,

both comprehend your bourn

and comprehend your splendour:

Baka the Brahma is of great psychic power thus,

Baka the Brahma is of great majesty thus,

Baka the Brahma is of great fame thus.

But there are, Brahmā,

three other classes

which you do not know,

do not see,

but which I know and see.

There is, Brahmā,

the class called Radiant ones

from which you have passed away,

uprising here;

but because of your very long abiding[21] (here),

the recollection of it is confused,

and [392] because of that

you neither know nor see it;

I know and see it.

Thus I, Brahmā, am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater than you?

There is, Brahmā, the class called Lustrous ones

which you neither know nor see,

but which I know and see.

There is, Brahmā, the class called Vehapphala

which you neither know nor see,

but which I know and see.

Thus again I, Brahmā, am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater than you?

I, Brahma, knowing extension to be extension,

to that extent

knowing that which is not reached[22]

by means of the extensity of extension,

do not think:

'It is extension,[23]

(of self) in (regard to) extension,

(of self) as extension,

extension is mine' -

I do not salute extension.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing cohesion to be cohesion,

to that extent

knowing that which is not reached

by means of the cohesiveness of cohesion,

do not think:

'It is cohesion

(of self) in (regard to) cohesion,

(of self) as cohesion,

cohesion is mine' -

I do not salute cohesion.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing heat to be heat,

to that extent

knowing that which is not reached

by means of the hotness of heat,

do not think:

'It is heat

(of self) in (regard to) heat,

(of self) as heat,

heat is mine' -

I do not salute heat.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing motion to be motion,

to that extent

knowing that which is not reached

by means of motion's movement,

do not think:

'It is motion

(of self) in (regard to) motion,

(of self) as motion,

motion is mine' -

I do not salute motion.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing creatures to be creatures,

to that extent

knowing that which is not reached

by means of the creatures's creaturehood,

do not think:

'It is a creature

(of self) in (regard to) creatures,

(of self) as a creature,

creatures are mine' -

I do not salute creatures.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing devas to be devas,

to that extent

knowing that which is not reached

by means of the deva's devahood,

do not think:

'It is a deva

(of self) in (regard to) devas,

(of self) as a deva,

devas are mine' -

I do not salute devas.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing Pajāpati to be Pajāpati,

to that extent

knowing that which is not reached

by means of Pajāpati's Pajāpatihood,

do not think:

'It is Pajāpati

(of self) in (regard to) Pajāpati,

(of self) as Pajāpati,

Pajāpati is mine' -

I do not salute Pajāpati.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing Brahmā to be Brahmā,

to that extent

knowing that which is not reached

by means of Brahmā's of Brahmahood,

do not think:

'It is Brahmā

(of self) in (regard to) Brahmā,

(of self) as Brahmā,

Brahmā is mine' -

I do not salute Brahmā.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing the Radiant ones to be the Radiant ones,

to that extent

knowing that which is not reached

by means of the Radiant-ones' radiance,

do not think:

'It is the Radiant ones

(of self) in (regard to) the Radiant ones,

(of self) as a Radiant one,

the Radiant ones are mine' -

I do not salute the Radiant ones.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing the Lustrous ones to be the Lustrous ones,

to that extent

knowing that which is not reached

by means of the the Lustrous ones' Luster,

do not think:

'It is the Lustrous ones

(of self) in (regard to) the Lustrous ones,

(of self) as a Lustrous one,

the Lustrous ones are mine' -

I do not salute the Lustrous ones.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing the Vehapphalas to be the Vehapphalas,

to that extent

knowing that which is not reached

by means of the the Vehapphalas' Vehapphalahood,

do not think:

'It is the Vehapphalas

(of self) in (regard to) the Vehapphalas,

(of self) as a Vehapphalan,

the Vehapphalas are mine' -

I do not salute the Vehapphalas.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahmā, knowing the Overlord[24] to be the Overlord,

to that extent

knowing that which is not reached

by means of the the Overlord's Overlordship,

do not think:

'It is the Overlord

(of self) in (regard to) the Overlord,

(of self) as the Overlord,

the Overlord is mine' -

I do not salute the Overlord.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?

■

I, Brahma, knowing the all to be the all,

to that extent

knowing that which is not reached

by the allness of the all,

do not think:

'It is all,

(of self) in (regard to) all,

(of self) as all,

all is mine " -

I do not salute the all.

Thus again I, Brahmā,

am not merely on an exact equality with you

as regards super-knowledge;

how could I be lower,

since I am indeed greater that you?"

If, through the allness of the all[25]

that is not reached by you, good sir,

take care lest it be vain for you,

lest it be empty.

Discriminative consciousness

which cannot be characterised,[26]

which is unending,

lucid in every respect,[27]

cannot be reached through the extensity of extension,

the cohesiveness of cohesion,

heat's hotness,

motion's movement,

creatures' creaturehood,

devas' deva-hood,

Pajāpati's Pajāpatihood,

the Brahmās' Brahmahood,

the Radiant ones' radiance,

the Lustrous ones' lustre,

the Vehapphalas' Vehapphalahood,

it cannot be reached

through the Overlord's over-lordship,

it cannot be reached by the allness of the all.

And now I am vanishing from you, good sir.'

[393] 'Now, Brahmā, you vanish from me if you are able,'

Then, monks, Baka the Brahmā

saying:

'I will vanish from the recluse Gotama,

I will vanish from the recluse Gotama,'

was nevertheless unable to vanish from me.

When this had been said,

I, monks, spoke thus to Baka the Brahmā:

'Now I am vanishing from you, Brahmā.'

'Come, good sir,

you vanish from me if you are able.'

Then I,[28] monks,

having resolved a psychic resolve like this:[29]

'May Brahmā

and Brahmā's company

and Brahmā's conclave

hear the sound of me

without seeing me,'

disappeared and spoke this verse:

Having seen danger in becoming itself,

And becoming seeking dis-becoming.[30]

I saluted not becoming

Nor grasped after any delight.

Then, monks, Brahmā

and Brahmā's company

and Brahmā's conclave

were filled with wonder and amazement,

and said:

'Wonderful, good sirs,

marvellous, good sirs,

is the great psychic power,

the great majesty

of the recluse Gotama;

indeed before now

there has not been seen or heard

another recluse or brahman

of such great psychic power,

of such great majesty

as this recluse Gotama,

a son of the Sakyans,

gone forth from a Sakyan family.

For a people delighting in becoming,

delighted with becoming,

revelling in becoming,

he has indeed pulled up becoming

with its root.'

Then, monks, Māra the Evil One,

having entered a certain Brahma-conclave,

spoke thus to me:

'If you, good sir, know thus,

if you have understood[31] thus,

do not communicate it to disciples[32]

or to those who have gone forth;

do not teach Dhamma to disciples

or to those who have gone forth;

do not crave for disciples

or for those who have gone forth.

Monk, there were recluses and brahmans in the world before you,

claiming to be perfected ones,

fully self-awakened ones;

these communicated to disciples

and to those who had gone forth;

they taught Dhamma to disciples

and to those who had gone forth;

they craved for disciples

and for those [394] who had gone forth.

These, having communicated to disciples

and to those who had gone forth,

having taught Dhamma to disciples

and to those who had gone forth,

having craved for disciples

and for those who had gone forth,

at the breaking up of the body,

at the cutting off of life,

were established in a low group.[33]

Monk, there were recluses and brahmans in the world before you,

claiming to be perfected ones,

fully self-awakened ones;

these did not communicate to disciples

or to those who had gone forth;

they did not teach Dhamma to disciples

or to those who had gone forth;

they did not crave for disciples

or for those who had gone forth.

These, not having communicated to disciples

or to those who had gone forth,

not having taught Dhamma to disciples

or to those who had gone forth,

not having craved for disciples

or for those who had gone forth,

at the breaking up of the body,

at the cutting off of life,

were established in an excellent group.[34]

So I speak thus to you, monk:

Please do you, good sir,

dwell untroubled

and intent on abiding in ease here and now.[35]

What is skill

is not pointing out,[36] good sir,

so do not instruct others.'

When this had been said, I, monks,

spoke thus to Māra the Evil One:

'I know you, Evil One,

do not think:

'He does not know me.'

Evil One, you are Māra.

You do not speak to me thus, Evil One,

because you are friendly

and compassionate;

you speak to me thus, Evil One,

because you are not friendly,

not compassionate.

And you think thus, Evil One:

Those to whom the recluse Gotama teaches Dhamma,

will get beyond my reach.

Although those recluses and brahmans, Evil One,

who claimed:

"We are fully self-awakened ones,"

were not fully self-awakened ones,

nevertheless I, Evil One,

who claim:

"I am a fully self-awakened one,"

am indeed a fully self-awakened one.

For, Evil One,

whether a Tathāgata is teaching Dhamma to disciples,

he is such a one;

whether, Evil One,

a Tathāgata is not teaching Dhamma to disciples,

he is such a one;

whether, Evil One,

a Tathāgata is communicating it to disciples,

he is such a one;

whether, Evil One,

a Tathāgata is not communicating it to disciples,

he is such a one.

What is the reason for this?

Evil One, in a Tathāgata

those cankers which are connected with the defilements,

with again-becoming,

fearful,

whose results are anguish,

which make for birth,

ageing and dying [395] in the future,

these are got rid of,

cut off at the root,

made like a palm-tree stump

so that they can come to no further existence in the future.[37]

Evil One,

as a palm-tree whose crown has been cut off

cannot put forth growth again,

even so, Evil One,

in a Tathāgata those cankers which are connected with the defilements,

with again-becoming,

fearful,

whose results are anguish,

which make for birth,

ageing and dying in the future,

these are got rid of,

cut off at the root,

made like a palm-tree stump

that can come to no further existence in the future.'

Because of Māra's failure to persuade (me)

and because of the invitation to a Brahmā,

a synonym for this homily is therefore

A challenge to a Brahmā."

Discourse on a Challenge to a Brahma:

the Ninth

[1] As at M. i. 1; quoted Kvu. 559.

[2] An eternalist view, MA. ii. 405.

[3] At S. i. 142, Jā. iii. 358 this Baka episode appears to occur in Sāvatthī.

[4] According to MA. ii. 405, "this" is a Brahmaṭṭhāna.

[5] "Further" there are, however, three stages in meditation, four ways, four fruits, and nibbāna, MA. ii. 405.

[6] As at M. i. 252, 481.

[7] MA. ii. 405 says he was not able to enter among Great Brahmās or among priests of the Brahmās.

[8] Following sequence of terms at D. i. 18; first six also at It. p. 15.

[9] For the sequence: extension to Brahmā, see M. i. 1 ff.

[10] kāya. MA. ii. 406 says they were reborn in the four woeful ways.

[11] MA. ii. 406, in the Brahma-world.

[12] siri, luck, glory, prosperity. MA. ii. 406 says nothing.

[13] virāgeyya. MA. ii. 406-7 reads virādheyya.

[14] I.e. in meditation, ajjhosati.

[15] opasāyika. MA. ii. 407 gives samīpasaya.

[16] vatthusāyika.

[17] bāhiteyyo. This is obscure. To be sent out, degraded; or, as paṭibāheti, to be kept off, shut off, warded off. MA. ii. 407 jajjharikāgumbato pi nīcataro lakuṇṭakataro kātabbo bhavissasi, weakened, degraded, dwarfed.

[18] juti. This spelling seems to be faulty for cuti (given as v.l. at M. i. 557 [Ed.: cutiñ-ca AM (jutiñ-cati ānubhāvañ-ca C)] and also as v.l. for muṭi at MA. ii. 36 in quoting the above passage); see P.E.D. But MA. ii. 408 gives ānubhāva.

[19] paroparaṃ. MA. ii. 408 says the high and low, the poor and excellent.

[20] Cf. Jā. i. 132, ii. 313; A. i. 227; DA. ii. 659.

[21] nivāsa, abode, residence; cf. pubbenivāsa, former abodes or habitations, or former births.

[22] ananubhūtam; MA. ii. 412 calls it nibbāna.

[23] Cf. M. i. 1.

[24] abhibhu.

[25] MA. ii. 412 says the Brahmā meant the Imperishable, akkhara, whereas the Teacher meant his own body.

[26] MA. ii. 413, invisible."

[27] This sequence also at D. i. 223, where last phrase reads sabbato pahaṃ, while M. reads sabbatopabhaṃ. See Dial. i. 283. n. 2.

[28] To end of the verse, quoted at Vism. 394.

[29] As at Vin. i. 16; D. i. 106; S. iii. 92, etc.

[30] Or "annihilation," vibhava.

[31] anubuddha, or awakened. MA. ii. 415 says, "if you have understood (anubuddho) the four truths thus by yourself."

[32] MA. ii. 416 calls these householders.

[33] MA. ii. 415, in the four woeful ways.

[34] MA. ii. 415 instancing a Brahma-world.

[35] Cf. Vin. ii. 188.

[36] MA. ii. 415, reading akkhānaṃ instead of text's akkhātaṃ, says it is skill not to point out, exhort or teach Dhamma to others; this is best.

[37] As at M. i. 250, 280.

Majjhima Nikāya

1. Mūla-Paṇṇāsa

5. Cūḷa Yamaka Vagga

The Middle Length Sayings

I. The First Fifty Discourses

5. The Lesser Division of the Pairs

50. Discourse on a Rebuke to Māra

Māra Tajjaniya Suttaṃ

[395]

THUS have I heard:

At one time the venerable Moggallāna the Great was staying among the Bhaggas in Sumsumāragira

in Bhesakaḷā Grove in the deer-park.

Now at that time the venerable Moggallāna the Great was pacing up and down in the open.

Now at that time Māra the Evil One,

entering the venerable Moggallāna the Great's belly,

got into his stomach.

Then it occurred to the venerable Moggallāna the Great:

"Now why is my belly heavy as if it were heaped full?"[1]

Then the venerable Moggallāna the Great, having come down from the place for pacing up and down in,

having entered the dwelling-place,

sat down on a seat made ready.

As he was sitting down,

the venerable Moggallāna the Great reflected carefully about himself.

Then the venerable Moggallāna the Great saw that Māra the Evil One,

having entered his belly,

had got into his stomach;

seeing him, he spoke thus to Māra the Evil One:

"Get out, Evil One;

Evil One, get out;

do not annoy a Tathāgata

[396] or a Tathāgata's disciple,

lest for a long time there be woe and sorrow for you."

Then it occurred to Māra the Evil One:

"This recluse speaks thus not even knowing,

not even seeing me:

'Get out, Evil One,

Evil One, get out.

Do not annoy a Tathāgata or a Tathāgata's disciple,

lest for a long time there be woe and sorrow for you.'

Even his teacher could not know me so quickly,

so how can this disciple know me?"

Then the venerable Moggallāna the Great spoke thus to Māra the Evil One:

"But I do know you, Evil One.

Do not you think:

'He does not know me.'

You, Evil One, are Māra.

It occurred to you, Evil One:

"This recluse speaks thus not even knowing,

not even seeing me:

'Get out, Evil One,

Evil One, get out.

Do not annoy a Tathāgata or a Tathāgata's disciple,

lest for a long time there be woe and sorrow for you.'

Even his teacher could not know me so quickly,

so how can this disciple know me?"

Then it occurred to Māra the Evil One:

"It is because this recluse knows and sees me that he speaks thus:

'Get out, Evil One,

Evil One, get out.

Do not annoy a Tathāgata or a Tathāgata's disciple,

lest for a long time there be woe and sorrow for you.'

Then Māra the Evil One, having gone out through the venerable Moggallāna the Great's mouth,

stood against the door.[2]

Then the venerable Moggallāna the Great saw

Māra the Evil One

standing against the door;

seeing him,

he spoke thus to Māra the Evil One:

"Indeed I do see you now, Evil One.

Do not think:

'He does not see me';

it is you, Evil One,

standing against the door.

Once upon a time, I, Evil One,

was the Māra called Dūsin;[3]

as such Kāḷi was the name of my sister,

you were her son,

thus you were my nephew.

Now at that time, Evil One, Kakusandha,

the Lord,

the perfected one,

fully self-awakened one,

had uprisen in the world.

Now, Evil One, Vidhura and Sañjīva were the pair of disciples which was the chief,

the lucky pair of Kakusandha,[4]

the Lord,

the perfected one,

the fully self-awakened one.

Of all the disciples, Evil One,

of Kakusandha,

the Lord,

perfected one,

fully self-awakened one,

there was none there equal to the venerable Vidhura

in regard to teaching Dhamma.

It was because of this, [397] Evil One,

that the venerable Vidhura's name came to be Vidhura, the Peerless.

But the venerable Sañjīva, Evil One,

forest-gone,

gone to the roots of trees

and gone to empty places,

with no trouble

attained the stopping of perceiving and feeling.

Once upon a time, Evil One, the venerable Sañjīva was sitting at the root of a certain tree

attaining the stopping of perceiving and feeling.

Then, Evil One, cowherds, goatherds, yeoman farmers, travellers,[5]

saw the venerable Sañjīva sitting at the root of that tree

attaining the stopping of perceiving and feeling;

having seen him,

it occurred to them:

'Indeed it is wonderful,

indeed it is marvellous,

that this recluse is just sitting dead.

Come, we will cremate him.'

Then, Evil One, these cowherds, goatherds, yeomen farmers, travellers,

having collected grass and sticks and cow-dung

and having heaped them over the venerable Sañjīva's body,

lit the fire and departed.

Then, Evil One, the venerable Sañjīva,

having emerged towards the end of that night

from that attainment,

having shaken his robes,

having dressed in the morning,

taking his bowl and robe,

entered a village for almsfood.

Evil One, those cowherds, goatherds, yeomen farmers and travellers

saw the venerable Sañjīva walking for almsfood;

having seen him,

it occurred to them:

'Indeed it is wonderful,

indeed it is marvellous

that this recluse who was just sitting dead -

that he has come back to life.'[6]

It was because of this, Evil One,

that the venerable Sañjīva's name

came to be Sañjīva, the Quick.

Then, Evil One, it occurred to the Māra Dūsin:

'I simply do not know

either the coming or the going

of these monks who are of moral habit,

lovely in character.

Suppose I were to visit brahmans and householders (and say):

"Come, do you revile, abuse, vex, annoy

the monks who are of good moral habit,

lovely in character,

for it is likely

that when they are being reviled, abused, vexed and annoyed by you

there will be a change of heart

so that Dūsin the Māra might get a chance over them."

'Then, Evil One, the Māra Dūsin visited brahmans and householders (and said):

"Come, do you revile, abuse, vex, annoy

the monks who are of good moral habit,

lovely in character,

for it is likely

that when they are being reviled, abused, vexed and annoyed by you

there will be a change of heart

so that Dūsin the Māra might get a chance over them."

Then, Evil One, those brahmans and householders

who had been visited by the Māra Dūsin

reviled, abused, vexed and annoyed

the monks who were of good moral habit,

lovely in character, saying:

'But these little shaveling recluses are menials,

black,

the offscourings of our kins- [398] man's feet.[7]

They say,

"We are meditatives,

we are meditatives",

and with their shoulders drooping,

with their faces cast down,

as if drugged,[8]

they meditate,

they meditate absorbed,

they meditate more absorbed,

they meditate quite absorbed.[9]

As an owl

on the branch of a tree

when tracking a mouse

meditates,

meditates absorbed,

meditates more absorbed,

meditates quite absorbed,

so do these little shaveling recluses,

menials,

black the offscourings of our kinsman's feet

meditate quite absorbed.

And as a jackal

on the bank of a river

when tracking fish

meditates,

meditates absorbed,

meditates more absorbed,

meditates quite absorbed,

so do these little shaveling recluses,

menials,

black the offscourings of our kinsman's feet

meditate quite absorbed.

And as a cat

on the edge of a refuse heap

when tracking a mouse[10]

meditates,

meditates absorbed,

meditates more absorbed,

meditates quite absorbed,

so do these little shaveling recluses,

menials,

black the offscourings of our kinsman's feet

meditate quite absorbed.

And as an ass

at the edge of a refuse-heap,

its burden removed,

meditates,

meditates absorbed,

meditates more absorbed,

meditates quite absorbed,

so do these little shaveling recluses,

menials,

black,

the offscourings of our kinsman's feet,

saying:

'We are meditatives,

we are meditatives,'

with their shoulders drooping,

with their faces cast down,

as if drugged,

meditate,

meditate absorbed,

meditate more absorbed,

meditate quite absorbed.

Evil One, nearly all the people

who passed away at that time,

at the breaking up of the body after dying

arose in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

Then, Evil One, Kakusandha,

the Lord,

perfected one,

fully self-awakened one,

addressed the monks, saying:

"Monks,

brahmans and householders have been visited by the Māra Dūsin (who said):

"Come, do you revile, abuse, vex, annoy

the monks who are of good moral habit,

lovely in character,

for it is likely

that when they are being reviled, abused, vexed and annoyed by [399] you

there will be a change of heart

so that Dūsin the Māra might get a chance over them."

Come, do you, monks, abide,

having suffused the first quarter with a mind of friendliness,

likewise the second,

like wise the third,

likewise the fourth;

just so above,

below,

across;

abide having suffused the whole world,

everywhere,

in every way

with a mind of friendliness,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

Abide, having suffused the first quarter with a mind of compassion,

likewise the second,

like wise the third,

likewise the fourth;

just so above,

below,

across;

abide having suffused the whole world,

everywhere,

in every way

with a mind of friendliness,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

Abide, having suffused the first quarter with a mind of sympathetic joy,

likewise the second,

like wise the third,

likewise the fourth;

just so above,

below,

across;

abide having suffused the whole world,

everywhere,

in every way

with a mind of friendliness,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

Abide, having suffused the first quarter with a mind of equanimity,

likewise the second,

like wise the third,

likewise the fourth;

just so above,

below,

across;

abide having suffused the whole world,

everywhere,

in every way

with a mind of friendliness,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

Then, Evil One, these monks,

forest-gone

and gone to the roots of trees

and gone to empty places,

thus exhorted,

thus instructed by Kakusandha,

the Lord,

perfected one,

fully self-awakened one,

abided, having suffused the first quarter with a mind of friendliness,

likewise the second,

like wise the third,

likewise the fourth;

just so above,

below,

across;

abide having suffused the whole world,

everywhere,

in every way

with a mind of friendliness,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

Abided, having suffused the first quarter with a mind of compassion,

likewise the second,

like wise the third,

likewise the fourth;

just so above,

below,

across;

abide having suffused the whole world,

everywhere,

in every way

with a mind of friendliness,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

Abided, having suffused the first quarter with a mind of sympathetic joy,

likewise the second,

like wise the third,

likewise the fourth;

just so above,

below,

across;

abide having suffused the whole world,

everywhere,

in every way

with a mind of friendliness,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

Abided, having suffused the first quarter with a mind of equanimity,

likewise the second,

like wise the third,

likewise the fourth;

just so above,

below,

across;

abide having suffused the whole world,

everywhere,

in every way

with a mind of friendliness,

that is far-reaching,

widespread,

immeasurable,

without enmity,

without malevolence.

Then, Evil One, it occurred to the Māra Dūsin:

'Even although I am working thus,

I do not know the coming

or the going

of these monks who are of good moral habit,

lovely in character.

Suppose I were to visit brahmans and householders (and say):

"Come, do you reverence,

revere,

respect,

honour the monks who are of good moral habit,

lovely in character,

for it is likely that when they are being reverenced,

revered,

respected

and honoured by you,

there will be a change of heart,

so that Dūsin the Māra can get a chance over them."'

Then, Evil One, the Māra Dūsin visited these brahmans and householders (and said):

"Come, do you reverence,

revere,

respect,

honour the monks who are of good moral habit,

lovely in character,

for it is likely that when they are being reverenced,

revered,

respected

and honoured by you,

there will be [400] a change of heart,

so that Dūsin the Māra can get a chance over them."'

Then, Evil One, these brahmans and householders who had been visited by Dūsin the Māra,

reverenced,

revered,

respected

and honoured those monks

who were of good moral habit,

lovely in character.

Evil One, nearly all the people

who passed away at that time,

at the breaking up of the body after dying

arose in a good bourn,

a heaven world.

Then, Evil One, Kakusandha,

the Lord,

perfected one,

fully self-awakened one,

addressed the monks, saying:

"Monks, brahmans and householders have been visited by the Māra Dūsin (who said):

"Come, do you reverence,

revere,

respect,

honour those monks

who are of good moral habit,

lovely in character,

for it is likely that when they are being reverenced,

revered,

respected

and honoured by you

there will be a change of heart

so that Dūsin the Māra can get a chance over them."

To cloy is to create disgust by way of first creating thirst for enjoyment resulting in over-indulgence.

From the OED: Possibly from to claw, or scratch.

The first six meanings relate to problems created by nails.

Meaning 7: To overload with food, so as to cause loathing, to surfeit or satiate (with over-feeding) or with richness, sweetness, or sameness of food);

8: To satiate, surfeit, gratify beyond desire; to disgust, weary (with excess of anything.)

—p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

1. Gahapati Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

1. The Division on Householders

51. Discourse to Kandaraka

Kandaraka Suttaṃ

[339] [3]

Thus have I heard:

At one time the Lord was staying near Cāmpa

on the bank of the Gaggarā lotus-pond

together with a large Order of monks.

Then Pessa, the son of an elephant-trainer,

and the wanderer Kandaraka

approached the Lord;

when they had approached,

Pessa, the son of the elephant-trainer,

having greeted the Lord,

sat down at a respectful distance.

But the wanderer Kandaraka

exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he stood at a respectful distance.

As he was standing at a respectful distance

the wanderer Kandaraka,

having looked round at the Order of monks

which became absolutely silent,

spoke thus to the Lord:

"It is wonderful, good Gotama,

it is marvellous, good Gotama,

that is to say

how the Order of monks has been led[2] properly

by the good Gotama.

And, good Gotama,

those who in the long past were perfected ones,

fully Self-Awakened Ones -

did these Lords also

have an equally excellent Order of monks

that they led properly

even as the Order of monks

is now being led properly by the good Gotama?

And, good Gotama,

those who in the distant future

will be perfected ones,

fully Self-Awakened Ones -

will these Lords also

have an equally excellent Order of monks

that they will lead properly

even as the Order of monks

is now being led properly by the good Gotama?"

"It is so, Kandaraka;

it is so, Kandaraka.

Those who, Kandaraka,

in the long past

were perfected ones,

fully Self-Awakened Ones -

these Lords had an equally excellent Order of monks

that they led properly,

even as the Order of monks

is now being led properly by me.

And those, Kandaraka,

who in the distant future

[4] will be perfected ones,

fully Self-Awakened Ones -

these Lords will have an equally excellent Order of monks

that they will lead properly,

even as the Order of monks

is now being led properly by me.

For there are, Kandaraka,

monks in this Order of monks

who are perfected ones,

the cankers destroyed,

who have lived the life,

done what was to be done,

shed the burden,

attained their own goal,

and who,

by the utter destruction of the fetters of becoming,

are freed by perfect profound knowledge.

And there are, Kandaraka,

monks in this Order of monks

who are learners,

undeviating in moral habit,[3]

undeviating in conduct,

intelligent,

their ways of living intelligent,

and these dwell

with their minds well applied

to the four applications of mindfulness.

What four?

As to this, Kandaraka,

[340] a monk fares along

contemplating the body in the body,

ardent,

clearly conscious (of it),

mindful (of it),

so as to control the covetousness

and dejection in the world;

he fares along

contemplating the feelings in the feelings,

ardent,

clearly conscious (of them),

mindful (of them),

so as to control the covetousness

and dejection in the world;

he fares along

contemplating the mind in the mind,

ardent,

clearly conscious (of it),

mindful (of it),

so as to control the covetousness

and dejection in the world;

he fares along

contemplating the mental states in the mental states,

ardent,

clearly conscious (of them),

mindful (of them),

so as to control the covetousness

and dejection in the world."[4]

When this had been said,

Pessa, the son of an elephant-trainer,

spoke thus to the Lord:

"It is wonderful, revered sir,

it is marvellous, revered sir,

that these four applications of mindfulness

are so well laid down by the Lord

for the purification of beings,

for the overcoming of griefs and sorrows,

for the going down of sufferings and miseries,

for winning the right path,

for realising nibbāna.[5]

And, revered sir,

we householders too,

dressed in white,

from time to time

dwell with our minds well applied

to the four applications of mindfulness.[6]

As to this, revered sir,

we fare along

contemplating the body in the body

ardent,

clearly conscious (of it),

mindful (of it),

so as to control the covetousness

and dejection in the world;

we fare along

contemplating the feelings in the feelings,

ardent,

clearly conscious (of them),

mindful (of them),

so as to control the covetousness

and dejection in the world;

we fare along

contemplating the mind in the mind,

ardent,

clearly conscious (of it),

mindful (of it),

so as to control the covetousness

and dejection in the world;

we fare along

contemplating the mental states in the mental states,

ardent,

clearly [5] conscious (of them),

mindful (of them),

so as to control the covetousness

and dejection in the world."

It is wonderful, revered sir,

it is marvellous, revered sir,

how the Lord knows the welfare

and woe of beings

while there is this human tangle,

this human guile,

this human treachery.

For this,[7] revered sir,

is a tangle,

that is to say human beings.

But this, revered sir,

is an open clearing,

that is to say animals.[8]

Now I, revered sir,

am able to make an elephant under training so remember

that, every time he is coming into Cāmpa

or leaving it,

he will display all kinds of treachery,

deceit,

fraud,

trickery.

But, revered sir,

those that are called our slaves

or messengers

or workpeople,

they do one thing with their body,

another in speech,

and their thought is still other.[9]

It is wonderful, revered sir,

it is marvellous, revered sir,

how the Lord knows the welfare

and woe of beings

while there is this human tangle,

this human guile,

this human treachery.

For this, revered sir, is a tangle,

that is to say human beings.

But this, revered sir,

is an open clearing,

that is to say animals."

"It is so, Pessa,

it is so, Pessa.

[341] For this, Pessa, is a tangle,

that is to say human beings.

But this, Pessa, is an open clearing,

that is to say animals.

Pessa, these four kinds of persons

are found in the world.[10]

What four?

As to this, Pessa,

some person is a self-tormentor,

intent on the practice of self-torment;

as to this, Pessa,

some person is a tormentor of others,

intent on the practice of tormenting others;

as to this, Pessa,

some person is both a self-tormentor,

intent on the practice of tormenting self,

and a tormentor of others,

intent on the practice of tormenting others;

as to this, Pessa,

some person is neither a self-tormentor,

not intent on the practice of self-torment,

nor a tormentor of others,

not intent on the practice of tormenting others.

He, neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss[11]

that lives with self Brahma-become.

Of these four persons, Pessa,

which appeals to your mind?"

"Now, revered sir,

that person who is a self-tormentor,

intent on the practice of self-torment -

that person does not appeal to my mind.

And, revered sir,

that person who is a tormentor of others,

intent on the practice of tormenting others -

neither does [6] that person appeal to my mind.

And, revered sir,

that person who is a self-tormentor,

intent on the practice of self-torment,

and who is also a tormentor of others,

intent on the practice of tormenting others -

neither does that person appeal to my mind.

But, revered sir,

that person who is neither a self-tormentor,

not intent on the practice of self-torment,

nor a tormentor of others,

not intent on the practice of tormenting others,

he, neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become -

this person appeals to my mind."

"But why, Pessa,

do these three persons

not appeal to your mind?"

"Revered sir,

whatever person is a self-tormentor,

intent on the practice of self-torment,

he mortifies and torments himself[12]

although he yearns for happiness

and recoils from pain.

Therefore this person

does not appeal to my mind.

And, revered sir,

whatever person is a tormentor of others,

intent on the practice of tormenting others,

he mortifies and torments others

although they yearn for happiness

and recoil from pain.

Therefore this person

does not appeal to my mind.

And, revered sir,

whatever person is both a self-tormentor,

intent on the practice of self-torment,

and also a tormentor of others,

intent on the practice of tormenting others,

he mortifies and torments himself and others

although they (all) yearn for happiness

and recoil from pain.

Therefore this person

does not appeal to my mind.

But, [342] revered sir,

whatever person is neither a self-tormentor,

intent on the practice of self-torment,

nor a tormentor of others,

intent on the practice of tormenting others,

he, neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become.

Therefore this person

appeals to my mind.

But, revered sir, we must be going,

we are very busy,

there is much to be done by us."

"You must do, Pessa,

whatever you think it is now the right time for."

Then Pessa, the son of the elephant trainer,

having rejoiced in what the Lord had said,

having given thanks,

rising from his seat,

having greeted the Lord,

departed keeping his right side towards him.

Soon after Pessa, the son of the elephant-trainer,

had departed, the Lord addressed the monks, saying:

[7] "Monks, Pessa, the son of the elephant-trainer,

is clever;[13]

monks, Pessa, the son of the elephant-trainer,

is of great wisdom.

If, monks, Pessa, the elephant-trainer's son,

had sat down for a moment

whilst I had analysed

the four kinds of persons for him in detail,

he would have gained great good.[14]

Nevertheless,

even to some extent

has Pessa, the elephant-trainer's son,

gained great good."

"It is the right time for this, Lord[15]

it is the right time for this, Wellfarer -

for the Lord to analyse

these four persons in detail.

When the monks have heard the Lord,

they will remember."

"Well then, monks, listen,

attend carefully,

and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

"And which, monks,

is the self-tormentor,

intent on the practice of self-torment?

In this case, monks,

some person comes to be unclothed,[16]

flouting life's decencies,

licking his hands (after meals),

not one to come when asked to do so,

not one to stand still

when asked to do so.

He does not consent (to accept food)

offered or specially prepared (for him)

or (to accept) an invitation (to a meal).

He does not accept (food)

straight from a cooking-pot or pan,

nor within the threshould,

nor among the faggots,

nor among the rice-pounders,

nor when two people are eating,

nor from a pregnant woman,

nor from one giving suck,

nor from one cohabiting with a man,

nor from gleanings,

nor from where a dog is standing by,

nor where flies are swarming,

nor fish,

nor meat.

He drinks neither fermented liquor

nor spirits nor rice-gruel.

He comes to be a one-house man

or a one-piece man,

or a two-house man

or a two-piece man or a three-house man

or a three-piece man or a four-house man

or a four-piece man or a five-house man

or a five-piece man or a six-house man

or a six-piece man or a seven-house man

or a seven-piece man.

He subsists on one little offering

he subsists on two little offerings

he subsists on three little offerings

he subsists on four little offerings

he subsists on five little offerings

he subsists on six little offerings

he subsists on seven little offerings.

He takes food only once a day,

[343] and once in two days

and once in three days

and once in four days

and once in five days

and once in six days

and once in seven days.

Then he lives intent

on such a practice

as eating rice

at regular fortnightly intervals.

He is one feeding on potherbs

or feeding on millet

or on wild rice

or on snippets of leather

or on water-plants

or on the red powder of rice husks

or on the discarded scum of rice on the boil

or on the flour of oil- [8] seeds

or grass

or cowdung.

He is one who subsists

on forest roots or fruits,

eating the fruits that have fallen.

He wears coarse hempen cloths

and he wears mixed cloths

or cerements

or rags taken from the dust-heap

or tree-bark fibre

or antelope skins

or strips of antelope skin

or cloths of kusa-grass

or cloths or bark

or cloths of wood shavings

or a blanket of human hair

or he wears owls' feathers.

He is one who plucks out

the hair of his head and beard,

intent on the practice

of plucking out the hair of the head and beard;

and he is one who stands upright,

refusing a seat;

and he is one who squats on his haunches,

intent on the practice of squatting;

and he is one for covered thorns,

he makes his bed on covered thorns;

and he lives intent on the practice

of going down to the water to bathe

three times in an evening.

Thus in many a way

does he live intent on the practice

of mortifying and tormenting his body.

Monks, this is called

the person who is a self-tormentor,

intent on the practice of self-torment.

And which, monks, is the person

who is a tormentor of others,

intent on the practice of tormenting others?

In this case, monks,

some person is a cattle-butcher,

or a pig-killer,

fowler,

deer-stalker,

hunter,

fisherman,

thief,

executioner,

jailer,

or (one of) those others

who follow a bloody calling.[17]

This is the person, monks,

who is called a tormentor of others,

intent on the practice of tormenting others.

And which, monks,

is the person who is both a self-tormentor,

intent on the practice of tormenting self,

and also a tormentor of others,

intent on the practice of tormenting others?

In this case, monks,

some person is a noble anointed king

or a very rich brahman.

He, having had a new conference hall[18] built

to the east of the town,

having had his head and beard shaved,

having put on a shaggy skin,

having smeared his body with ghee and oil,

scratching his back with a deer-horn,

enters the conference hall

together with his chief consort

and a brahman priest.

Then he lies down to sleep

on the bare grassy ground.

The king lives

on the milk from one udder

of a cow that has a calf of like colour,

[344] his chief consort

lives on the milk from the second udder,

the brahman priest

lives on the milk from the third udder,

the milk from the fourth udder

they offer to the fire;

the calf lives on what is over.

He speaks thus:

'Let so many bulls

be slain for the sacrifice,

let so many steers

be slain for the sacrifice,

[9] let so many heifers

be slain for the sacrifice,

let so many goats

be slain for the sacrifice,

let so many rams be slain for the sacrifice,

let so many trees

be felled for the sacrificial posts,

let so much kusa-grass

be reaped for the sacrificial spot.'[19]

Those who are called his slaves

or messengers

or workpeople,

they, scared of the stick,

scared of danger,[20]

with tearful faces and crying,

set about their preparations.

This, monks, is called

the person who is both a self-tormentor,

intent on the practice of self-torment,

and a tormentor of others,

intent on the practice of tormenting others.

And which, monks,

is the person who is neither a self-tormentor,

not intent on the practice of self-torment,

nor a tormentor of others,

not intent on the practice of tormenting others,

and who,

neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become?

In this case, monks,

a Tathāgata arises in the world,[21]

a perfected one,

fully Self-Awakened One,

endowed with (right) knowledge and conduct,

well-farer,

knower of the worlds,

matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.

Having realized it by his own super-knowledge,

he proclaims this world

with its devas,

Māras,

Brahmās,

creation

with its recluses and brahmans,

with its devas and men.

With the meaning and the spirit

he teaches Dhamma

that is lovely at the beginning,

lovely in the middle,

lovely at the ending;

he proclaims the Brahma-faring

wholly fulfilled and purified.

A householder

or a householder's son

or one born in some respectable family

hears that Dhamma.

When he has heard that Dhamma

he acquires faith in the Tathāgata.

Possessed of this faith he has acquired,

he reflects thus:

'Confined is this household life,

a path of dust,

while going forth is of the open air.

Yet it is not easy

for one who has lived in a house

to fare the Brahma-faring

completely fulfilled,

completely purified,

polished like a conch-shell.

Yet suppose I were to have my hair and beard shaved,

to don saffron robes,

and go forth from home

into homelessness?'

After a time,

getting rid of his mass of wealth,

whether large or small,

[345] getting rid of his circle of relations,

whether large or small,

having had his hair and beard shaved,

having donned saffron robes,

he goes forth from home

into homelessness.

He, gone forth thus,

being possessed of the way of life

and the [10] training of monks,

abandoning onslaught on creatures,

is one that abstains from onslaught on creatures;

stick and sword laid aside

he dwells scrupulous,

kindly,

friendly

and compassionate towards all living things

and creatures.

Abandoning the taking

of what has not been given,

he is one that abstains from taking

what has not been given;

taking (only) what is given,

waiting for what is given,

without stealing

he dwells with self become pure.

Abandoning unchastity,

he is one that is chaste,

keeping remote

he is one that refrains[22] from dealings with women.

Abandoning lying speech,

he is one that abstains from lying speech,

a truth-speaker,

a bondsman to truth,

trustworthy,

dependable,

no deceiver of the world.

Abandoning slanderous speech,

he is one that abstains from slanderous speech;

having heard something here

he is not one to repeat it elsewhere

for (causing) variance among those people;

or, having heard something elsewhere

he is not one to repeat it here

for (causing) variance among these people;

concord is his pleasure,

concord his delight,

concord his joy,

concord the motive of his speech.

Abandoning harsh speech,

he is one that abstains from harsh speech;

whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

agreeable to the manyfolk -

he is one that utters speech like this.

Abandoning frivolous chatter,

he is one that abstains from frivolous chatter;

he is a speaker at a right time,

a speaker of fact,

a speaker on the goal,

a speaker on Dhamma,

a speaker on discipline,

he speaks words that are worth treasuring,

with an opportune simile,[23]

discriminating,

connected with the goal.

He is one that abstains

from what involves destruction to seed-growth,

to vegetable growth.

He is one that eats one meal a day,

desisting at night,

refraining from eating at a wrong time.

He is one that abstains

from watching shows of dancing,

singing,

music.

He is one that abstains

from using garlands,

scents,

unguents,

adornments,

finery.

He is one that abstains

from using high beds,

large beds.

He is one that abstains

from accepting gold and silver.

He is one that abstains

from accepting raw grain.

He is one that abstains

from accepting raw meat.

He is one that abstains

from accepting women and girls.

He is one that abstains

from accepting women slaves and men slaves.

He is one that abstains

from accepting goats and sheep.

He is one that abstains

from accepting fowl and swine.

He is one that abstains

from accepting elephants,

cows,

horses,

mares.

He is one that abstains

fields and sites.

He is one that abstains

from the practice

of sending or going on [11] messages.

He is one that abstains

from buying and selling.

He is one that abstains

from from cheating with weights,

bronzes

and measures.

[346] He is one that abstains

from the crooked ways

of bribery,

fraud

and deceit.

He is one that abstains

from maiming,

murdering,

manacling,

highway robbery.

He is contented with a robe

to protect his body,

with almsfood

to sustain his stomach.

Wherever he goes

he takes these things with him as he goes.

As a bird on the wing

wherever it flies

takes its wings with it as it flies,

so a monk,

contented with a robe

to protect his body,

with almsfood to sustain his stomach,

wherever he goes

takes these things with him as he goes.

He, possessed of this ariyan body of moral habit,

inwardly experiences

the bliss of blamelessness.[24]

Having seen a material shape with the eye,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of sight uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of sight,

he achieves control over the organ of sight.

Having heard a sound with the ear,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of hearing uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of hearing,

he achieves control over the organ of hearing.

Having smelt a smell with the nose,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of smell uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of smell,

he achieves control over the organ of smell.

Having savoured a taste with the tongue,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of taste uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of taste,

he achieves control over the organ of taste.

Having felt a touch with the body,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of touch uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of touch,

he achieves control over the organ of touch.

Having cognised a mental object with the mind,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of mind uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of mind,

he achieves control over the organ of mind.

He, possessed of this ariyan control

over the sense-organs,

inwardly experiences the bliss

of being 'unaffected.'[25]

Whether he is setting out or returning,

he is one who comports himself properly;

whether he is looking down or looking round,

he is one who comports himself properly;

whether he is bending back or stretching out (his arm),

he is one who comports himself properly;

whether he is carrying his outer cloak,

his bowl,

his robe,

he is one who comports himself properly;

whether he is munching,

drinking,

eating,

savouring,

he is one who comports himself properly;

whether he is obeying [12] the calls of nature,

he is one who comports himself properly;

whether he is walking,

standing,

asleep,

awake,

talking,

silent,

he is one who comports himself properly.

Possessed of this ariyan body of moral habit,

possessed of this ariyan control over the sense-organs,

and possessed of this ariyan mindfulness

and clear consciousness,

he chooses a remote lodging

in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

a hill-cave,

a cemetery,

a forest haunt,

in the open air

or on a heap of straw.

Returning from alms-gathering

after the meal,

he sits down cross-legged

holding the back erect,

having made mindfulness rise up in front of him.

[347] Having got rid of covetousness for the world,

he lives with a mind devoid of coveting

and purifies the mind of coveting.

By getting rid of the taint of ill-will,

he lives benevolent in mind;

and compassionate for the welfare

of all creatures and beings,

he purifies the mind

of the taint of ill-will.

By getting rid of sloth and torpor,

he lives devoid of sloth and torpor;

perceiving the light,

mindful and clearly conscious,

he purifies the mind

of sloth and torpor.

By getting rid of restlessness and worry,

he lives calmly,

the mind inwardly tranquillised,

and he purifies the mind

of restlessness and worry.

By getting rid of doubt,

he lives doubt-crossed;

unperplexed as to states that are skilled,

he purifies the mind of doubt.

He, by getting rid of these five hindrances -

defilements of the mind

and weakening to intuitive wisdom -

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation,

which is accompanied by initial thought and discursive thought,

is born of aloofness

and is rapturous and joyful.

By allying initial and discursive thought,

the mind subjectively tranquillised

and fixed on one point,

he enters and abides in the second meditation,

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

By the fading out of rapture,

he dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful',

and he enters and abides in the third meditation.

By getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

he enters and abides in the fourth meditation,

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

Thus with the mind composed,[26]

quite purified,

quite clarified,

[13] without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind to the knowledge and recollection

of former habitations.

He recollects a variety of former habitations, thus:

one birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

[348] so did the span of life end.

Passing from this,

I arose here.'

Thus he recollects

divers former habitations

in all their modes and detail.

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge of the passing hence

and the arising of beings.

With the purified deva-vision

surpassing that of men,

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

With the mind composed thus

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind to

the knowledge of the destruction of the cankers.

He comprehends as it really is:

This is anguish,

this is the arising of anguish,

this is the stopping of anguish,

this is the course

leading to the stopping of anguish.

He comprehends as it really is:

These are the cankers,

this is the arising of the cankers,

this is the stopping of the cankers,

this is the course

leading to the stopping of the cankers.

Knowing [14] thus,

seeing thus,

his mind is freed from the canker of sense-pleasures

and his mind is freed from the canker of becoming

and his mind is freed from the canker of ignorance.

In freedom the knowledge comes to be:

'I am freed';

and he comprehends:

'Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.'

This, monks, is called

the person who is neither a self-torment

or intent on the practice of tormenting self,

nor a tormentor of others

intent on the practice of tormenting others.

[349] He, neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse to Kandaraka

[1] Kandaraka (whom MA. iii. 2 says was a clothed wanderer) asks only one question however; but the answer and the way Pessa takes this up lead on to the main topics: the ineffectiveness and cruelty of asceticism, and the disciple's development from the moment he acquires faith to his attainment of arahantship. The name of this Discourse might more suitably be rendered: "Discourse prompted by Kandaraka."

[2] paṭipādita, made to fare, to journey along.

[3] santata-sīla. Santata, which MA. iii. 4 explains as nirantara, uninterrupted, means consistent, stable.

[4] See M. Sta. 10 (M.L.S. i. 83) [sic p 70] and D. Sta. 22.

[5] As at (M.L.S. i. 83) [sic p 70]

[6] As they have various things to do for monks they cannot engage in the four applications of mindfulness all the time; but when they get an opportunity they are able to do so, MA. iii. 6.

[7] Cited at DhA. i. 173.

[8] All four-footed things, MA. ill. 7.

[9] Cf. DhA. i. 173.

[10] Cf. M. i. 411, ii. 159; D. iii. 234; A. ii. 205; Pug. 55.

[11] MA. iii. 10, the "blisses" (happinesses, eases) of meditation, the Ways, the fruits, nibbāna.

[12] cf. S. iv. 337 ff.

[13] Not in regard to these four categories of persons, but in regard to the four applications of mindfulness, MA. iii. 10.

[14] mahatā atthena saṃyutto agamissa. Siam. version has abhavissa for text's agamissa, and is supported by MA. iii. 10-11: sotāpanno abhavism.

[15] bhagavā, as at M. i. 433.

[16] The remainder of this paragraph as at M. i. 77-78; A. ii. 205 ff. is similar to above from here to the end of this Discourse.

[17] Cf. A. iii. 383.

[18] santhāgāra. MA. iii. 12 says yaññasālā, sacrificial hall.

[19] D. i. 141; A. ii. 207.

[20] bhayatajjitā; cf. Dhp. 188. Tajjita also means "spurred on by."

[21] From here to the end of this Discourse cf. M. i. 179 ff.; and see M.L.S. i. 235 ff. for notes. [Ed.: Linked as cited but this must really be to M.L.S. i. 224 scroll up a few lines from here.]

[22] virato. I have translated the more frequent paṭivirato of this passage as "one that abstains."

[23] sāpadesa, explained at DA. i. 76 as sa-upama, sakāraṇa, with a simile, with a device (argument, supposition?).

[24] anavajjasukha.

[25] avyāsekasukha, not sprinkled (with evil), not mixing with it. His control acts as a barrier to the flowing-in of impurity. At M.L.S. i. 227 I translated the compound as "unsullied well-being." I now think that the above translation better balances the "bliss of blamelessness" at the end of the preceding paragraph, and that the two compounds ending in sukha are intentional. "Unsullied well-being" at vol. i, p. 226 [Ed. corrected] is an error and should read "bliss of blamelessness."

[26] A. ii. 211 omits this paragraph and the next.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

1. Gahapati Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

1. The Division on Householders

52. Discourse to a Citizen of Aṭṭhaka

Aṭṭhaka-Nāgara Suttaṃ

[349] [14]

THUS have I heard:

At one time the venerable Ānanda was staying near Vesāli

in Beluva hamlet.[2]

Now at that time

the householder Dasama of Aṭṭhaka had arrived in Pātaliputta

on some business or other.

Then the householder Dasama of Aṭṭhaka

approached a monk in Cock's monastery;[3]

having approached,

having greeted that monk,

he sat down at a respectful distance.

As he was sitting down at a respectful distance

the householder Dasama of Aṭṭhaka

spoke thus to that monk:

"Revered sir,

where is the venerable Ānanda staying at present,

for we are anxious to see the venerable Ānanda?"

"Householder, the venerable Ānanda

is staying near Vesālī

in Beluva hamlet."

[15] Then the householder Dasama of Aṭṭhaka,

having concluded his business in Pātaliputta,

approached the venerable Ānanda

in Beluva hamlet;

having approached,

having greeted the venerable Ānanda,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the householder Dasama of Aṭṭhaka

spoke thus to the venerable Ānanda:

"Now is there, revered Ānanda,

any one thing

pointed out by that Lord who knows,

who sees,

perfected one,

fully Self-Awakened One,

[350] whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind, not (yet) freed,

is freed;

or the cankers, not (yet) completely destroyed,

go to complete destruction;

or he attains

that matchless security from the bonds,

not (yet) attained?"

"There is one thing, householder,

pointed out by that Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained."

"But what, revered Ānanda,

is this one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained?"

"As to this, householder, a monk,

aloof from the pleasures of the senses,

aloof from unskilled states of mind,

entering into the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful,

abides in it.

He reflects on this and comprehends:

'This first meditation

is effected and thought out.[4]

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction

of the five fetters binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder, is one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained.

■

And again, householder, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

He reflects on this

and comprehends:

'This second meditation

is also effected and thought out.

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

[16] Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction of the five fetters

binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder,

is one thing pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

[351] whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained.

■

And again, householder, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

He reflects on this and comprehends:

'This third meditation is also effected and thought out.

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction

of the five fetters binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder, is one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained.

■

And again, householder, a monk,

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

He reflects on this and comprehends:

'This fourth meditation is also effected and thought out.

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction

of the five fetters binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder, is one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained.

■

■

And again, householder, a monk dwells,

having suffused the first quarter with a mind of friendliness,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of friendliness

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

He reflects on this and comprehends:

'This freedom of mind that is friendliness is also effected and thought out.

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction

of the five fetters binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder, is one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained.

■

And again, householder, a monk dwells,

having suffused the first quarter with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of compassion

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

He reflects on this and comprehends:

'This freedom of mind that is compassion is also effected and thought out.

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction

of the five fetters binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder, is one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained.

■

And again, householder, a monk dwells,

having suffused the first quarter with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of sympathetic joy

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

He reflects on this and comprehends:

'This freedom of mind that is sympathetic joy is also effected and thought out.

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction

of the five fetters binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder, is one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained.

■

And again, householder, a monk dwells,

having suffused the first quarter with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of equanimity

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

He reflects on this and comprehends:

'This freedom of mind that is equanimity is also effected and thought out.

But whatever is effected and thought out, that is impermanent, [352] it is liable to stopping.'

Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction

of the five fetters binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder, is one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained.

■

And again, householder, a monk

by wholly transcending perception of material shapes,

by the going down of perception due to [17] sensory impressions,

by not attending to perception of variety,

thinking:

'Ether[5] is unending,'

enters on

and abides in the plane of infinite ether.

He reflects on this and comprehends:

'This attainment of the plane of infinite ether is also effected and thought out.

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction

of the five fetters binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder, is one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained.

■

And again, householder, monks, a monk

by wholly transcending the plane of infinite ether,

thinking:

'Consciousness is unending,'

enters on

and abides in

the plane of infinite consciousness.

He reflects on this and comprehends:

'This attainment of the plane of infinite consciousness is also effected and thought out.

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction

of the five fetters binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder, is one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained.

■

And again, householder, a monk,

by wholly transcending the plane of infinite consciousness,

thinking:

'There is not anything,'

enters on

and abides in

the plane of no-thing.

He reflects on this and comprehends:

'This attainment of the plane of no-thing is also effected and thought out.

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

Firm in this,

he attains the destruction of the cankers.

If he does not attain the destruction of the cankers,

then by this attachment to Dhamma,

by this delight in Dhamma,

by the destruction

of the five fetters binding to this lower (shore),

he is of spontaneous uprising,

one who attains nibbāna there,

not liable to return from that world.

This, householder, is one thing

pointed out by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened one,

whereby if a monk dwell diligent,

ardent,

self-resolute,

his mind not (yet) freed,

is freed;

and also the cankers,

not (yet) completely destroyed,

go to complete destruction;

and, too, he attains

the matchless security from the bonds,

not (yet) attained."

■

When this had been said,

the householder Dasama of Aṭṭhaka

spoke thus to the venerable Ānanda:

"Revered Ānanda,

it is as though a man who was seeking

for one opening to (some hidden) treasure

were to come at one and the same time

on eleven openings to the treasure.

[353] Even so do I, revered sir,

in seeking for one [18] door to the deathless

come to hear[6]

at one and the same time

of eleven doors to the deathless.

And too, revered sir,

it is like a man's house

that has eleven doors;

if his house were on fire

he could make himself safe

by any one of the doors.

Even so can I, revered sir,

make myself safe by any one

of these eleven doors to the deathless.

Now, revered sir,

members of other sects

will look about for a fee for the teacher,

but why should not I pay honour

to the venerable Ānanda?"

Then the householder Dasama of Aṭṭhaka,

having had the Order of monks

that was at Pāṭaliputta and Vesālī

gathered together,

with his own hand

served and satisfied them

with sumptuous foods,

solid and soft,

and presented each monk

with a separate pair of cloths;

to the venerable Ānanda

he presented a set of three robes

and had a dwelling-place[7]

that cost five hundred pieces

built for the venerable Ānanda.

[1] This Discourse is also at A. v. 342 ff., and is there called Dasama Sutta, after the name of the householder. See the notes at G.S. v. 219 ff.

[2] On a slope of a hill to the south of Vesālī, MA. iii. 12 = Comy. on A.

[3] MA. iii. 13 says it was made by a seṭṭhi, a rich man, banker or merchant, called Kukkuṭa (Cock).

[4] abhisaṇkhatam abhisañcetayitaṃ

[5] As I used "either" for ākāsa in vol. i, I retain it in this volume, although "ether," for science, no longer means the substratum or ultimate matter out of which come all solids, liquids, gases, etc. Nor is ākasa "space" in such contexts as the above; it is, however, as is nibbāna, in some sense an absolute, for neither of the two is born of kamma, of cause, or of nature, Miln. 268.

[6] savanāya (for the hearing of); A. v. 346 reads sevanāya (for entering in by), with v.l. savanāya.

[7] MA. iii. 16, says a paṇṇasālā, a leaf hut (or, hall).

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

1. Gahapati Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

1. The Division on Householders

53. Discourse for Learners

Sekha Suttaṃ

[18]

THUS have I heard:

At one time the Lord[1] was staying among the Sakyans

near Kapilavatthu

in Nigrodha's monastery.

Now at that time

a new conference hall had not long been built

for the Sakyans of Kapilavatthu,

and had never (yet) been occupied

by a recluse or brahman or any human being.

Then the Sakyans of Kapilavatthu

approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

the Sakyans of Kapilavatthu

spoke thus to the Lord:

"Lord, there is a new conference hall here,

built not long ago

for the Sakyans of Kapilavatthu,

which has never (yet) been occupied

by a recluse or brahman or any human being.

Lord, let the Lord be the first to use it.

When the Lord has used it first,

the Sakyans [19] of Kapilavatthu will use it afterwards,

and for a long time

that will be for the welfare and happiness

of the Sakyans of Kapilavatthu."[2]

The Lord consented by becoming silent.

Then the Sakyans of Kapilavatthu,

having understood the Lord's consent,

rising from their seats,

having greeted the Lord,

approached the conference hall

keeping their right sides towards him.

Having approached,

having spread the conference hall

with all the spreadings,[3]

having got seats ready,

having set out a water vessel,

having hung up an oil lamp,

they approached the Lord;

having approached and greeted the Lord,

they stood at a respectful distance.

As they were standing at a respectful distance,

the Sakyans of Kapilavatthu spoke thus

to the Lord:

"Lord, the conference hall has been spread

with all the spreadings,

seats have been got ready,

a water vessel set out,

an oil lamp hung up.

Let the Lord now do

that for which he thinks it is the right time."

When the Lord had dressed,

taking his bowl and robe,

he approached the conference hall

together with an Order of monks;

having approached,

he washed his feet,

entered the conference hall

and sat down against the middle pillar,

facing the east.

The Order of monks

also washed their feet,

entered the conference hall

and sat down against the western wall,

facing the east

with the Lord in front of them.

The Sakyans of Kapilavatthu

also washed their feet,

entered the conference hall

and sat down against the eastern wall,

facing the west

with the Lord in front of them.

Then the Lord,

having gladdened,

roused,

incited,

delighted the Sakyans of Kapilavatthu

with reasoned talk

far into the night,

addressed the venerable Ānanda,[4] saying:

"Ānanda, let there occur to you

a learner's course[5]

for the Sakyans of Kapilavatthu;

my back is aching,

I will stretch it."

[20] "Yes, revered sir,"

the venerable Ānanda answered the Lord in assent.

Then the Lord,

having folded his outer robe into four,

lay down on his right side

in the lion posture,

foot resting on foot,

mindful,

clearly conscious,

reflecting on the thought of getting up again.

Then the venerable Ānanda

addressed Mahānāma the Sakyan,[6]

saying:

"Now, Mahānāma,

a disciple of the ariyans

is possessed of moral habit,

he is one who guards the doors of the sense-organs,

he is moderate in eating,

intent on vigilance,

possessed of the seven excellent things,[7]

one who acquires at will,[8]

without trouble,

without difficulty,

the four meditationsed2

which are of the purest mentality,

abidings in ease here and now.[9]

And how, Mahānāma,

is an ariyan disciple

possessed of moral habit?[10]

As to this, Mahānāma,

an ariyan disciple is moral;[11]

he lives controlled

by the control of the Obligations,ed3

possessed of (right) behaviour and resort,

seeing danger in the slightest faults;

undertaking them rightly,

he trains in the rules of training.

It is thus, Mahānāma,

that an ariyan disciple

is possessed of moral habit.

And how, Mahānāma,

is an ariyan disciple

one who guards the doors of the sense-organs?[12]

As to this, Mahānāma,

an ariyan disciple,

having seen a material shape with the eye,

is not entranced by the general appearance,

is not entranced by the detail.

For if he dwell

with the organ of sight uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it,

he guards the organ of sight;

he achieves control over the organ of sight.

■

Having heard a sound with the ear,

is not entranced by the general appearance,

is not entranced by the detail.

For if he dwell

with the organ of hearing uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it,

he guards the organ of hearing;

he achieves control over the organ of hearing.

■

Having smelt a smell with the nose,

is not entranced by the general appearance,

is not entranced by the detail.

For if he dwell

with the organ of smell uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it,

he guards the organ of smell;

he achieves control over the organ of smell.

■

Having savoured a taste with the tongue,

is not entranced by the general appearance,

is not entranced by the detail.

For if he dwell

with the organ of taste uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it,

he guards the organ of taste;

he achieves control over the organ of taste.

■

Having felt a touch with the body,

is not entranced by the general appearance,

is not entranced by the detail.

For if he dwell

with the organ of touch uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it,

he guards the organ of touch;

he achieves control over the organ of touch.

■

Having cognised a mental state with the mind,

he is not entranced by the general

[21] appearance,

is not entranced by the detail.

If he dwell with the organ of mind uncontrolled,

covetousness and dejection,

evil unskilled states,

might predominate.

So he fares along controlling it,

he guards the organ of mind;

he achieves control over the organ of mind.

It is thus, Mahānāma,

that an ariyan disciple

is one who guards the doors of the sense-organs.

And how Mahānāma,

is an ariyan disciple

one who is moderate in eating?[13]

As to this, Mahānāma,

an ariyan disciple

takes food reflecting carefully,

not for fun

or indulgence

or personal charm

or beautification,

but just enough for maintaining this body

and keeping it going,

for keeping it unharmed,

for furthering the Brahma-faring,

with the thought:

'Thus will I crush out an old feeling,

and I will not allow a new feeling to arise,

and then there will be for me

subsistence and blamelessness

and abiding in comfort.'

It is thus, Mahānāma,

that an ariyan disciple

is moderate in eating.

And how Mahānāma,

is an ariyan disciple

intent on vigilance?[14]

As to this, Mahānāma,

an ariyan disciple

during the day,

while pacing up and down

and while sitting down,

cleanses his mind

of obstructive mental states;

during the first watch of the night,

pacing up and down,

sitting down,

he cleanses his mind

of obstructive mental states;

during the middle watch of the night,

he lies down on his right side

in the lion posture,

foot resting on foot,

mindful,

clearly conscious,

reflecting on the thought

of getting up again;

during the last watch of the night,

when he has risen,

while pacing up and down,

while sitting down,

he cleanses his mind

of obstructive mental states.

It is thus, Mahānāma,

that an ariyan disciple

is intent on vigilance.

And how, Mahānāma,

is an ariyan disciple

possessed of the seven excellent things?[15]

As to this, Mahānāma,

the ariyan disciple is of faith;[16]

he has faith in the awakening of the Tathāgata,

and thinks:

'He is indeed Lord,

perfected one,

fully Self-Awakened One,

endowed with right knowledge and conduct,

well-farer,

knower of the world(s),

matchless charioteer of men to be tamed,

teacher of devas and men,

the Awakened One,

the Lord.

He comes to have shame;

he is ashamed of wrong conduct in body,

of wrong conduct in speech,

of wrong conduct in thought,

he is ashamed to fall

into evil unskilled mental states.

He has fear of blame;

he fears blame for wrong conduct in body,

of wrong conduct in speech,

of wrong conduct in thought,

he is ashamed to fall

into evil unskilled mental states.

[22] He is one who has heard much,

who remembers what he has heard,

who stores up what he has heard.

Those things,

lovely in the beginning,

lovely in the middle,

lovely at the ending

which,

with the meaning and the spirit,

declare the Brahma-faring

wholly fulfilled,

perfectly purified,

such things are much heard by him,

borne in mind,

familiarised by speech,

pondered over in the mind,

well penetrated by right view.[17]

He dwells with stirred up energy[18]

for getting rid of unskilled mental states,

for acquiring skilled mental states,

steadfast,

firm in advance,

persevering amid skilled mental states.

He is mindful,[19]

possessed of the highest

mindfulness and discrimination,[20]

remembering,

recollecting[21]

what he has done and said long ago.

He is one of wisdom,[22]

endowed with wisdom

leading to (the cutting off of)

rise and fall,

with the ariyan penetration

leading to the complete destruction of anguish.

It is thus, Mahānāma,

that an ariyan disciple

is possessed of the seven excellent things.

And how, Mahānāma,

is an ariyan disciple

one who acquires at will,

without trouble,

without difficulty,

the four meditations

which are of the purest mentality,

abidings in ease here and now?[23]

As to this, Mahānāma,

an ariyan disciple,

aloof from pleasure of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation,

which is accompanied by initial thought and discursive thought,

is born of aloofness

and is rapturous and joyful.

By allaying initial and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

he enters and abides

in the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful

By the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

By getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

It is thus, Mahānāma,

that an ariyan disciple

is one who acquires at will,

without trouble,

without difficulty,

the four meditations

which are of the purest mentality,

abidings in ease here and now.

When, Mahānāma, an ariyan disciple

is endowed with moral habit thus,

is one who guards the doors of his sense-organs thus,

is moderate in eating thus,

is intent on vigilance thus,

is endowed with the seven excellent things thus,

is one who acquires thus at will,

without trouble,

without difficulty,

the four meditations

which are of the [23] purest mentality,

abidings in ease here and now,

then he, Mahānāma,

is called an ariyan disciple

who is on a learner's course,

possessed of (mental) soundness,

he becomes one for successful breaking through,[24]

he becomes one for self-awakening,

he becomes one for winning

the matchless security from the bonds.

Mahānāma,

it is as if there were eight

or ten

or a dozen hen's eggs,

properly sat on,

properly incubated,

properly hatched by that hen;

such a wish as this

would not arise in that hen:

'O may my chicks,

having pierced through the egg-shell

with the point of the claw on their feet

or with their beaks,

break forth safely,'

for these chicks were ones

who were able to break forth safely

having pierced the egg-shells

with the point of the claw on their feet

or with their beaks.

Even so, Mahānāma,

when an ariyan disciple

is endowed with moral habit thus,

is one who guards the doors of his sense-organs thus,

is moderate in eating thus,

is intent on vigilance thus,

is endowed with the seven excellent things thus,

is one who acquires thus at will,

without trouble,

without difficulty

the four meditations

which are of the purest mentality,

abidings in ease here and now,

then he, Mahānāma,

is called an ariyan disciple

who is on a learner's course,

possessed of (mental) soundness,

he becomes one for successful breaking through,

he becomes one for self-awakening,

he because one for winning

the matchless security from the bonds.

That ariyan disciple, Mahānāma,

having come to this matchless purification

through equanimity

and mindfulness,[25]

recollects a variety of former habitations,

that is to say:

one birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus in all their mode and detail

he recollects a variety

of former habitations.

This is his first breaking through

as a chick's from the egg-shell.

Then this ariyan disciple, Mahānāma,

having come to this matchless purification

through equanimity

and mindfulness,

with the purified deva-vision

surpassing that of men,

sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

This is his second breaking through as a chick's from the egg-shell.

Then this ariyan disciple, Mahānāma,

having come to this matchless purification

through equanimity

and mindfulness,

by the destruction of the cankers

having here-now realized

by his own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

enters and abides therein.

This is his third breaking through

as a chick's from the egg-shell.

[24] Whatever ariyan disciple, Mahānāma,

is possessed of moral habit,

this is so of him

in regard to conduct.[26]

And, Mahānāma,

whatever ariyan disciple

is guarded as to the doors of his sense-organs,

this too is so of him

in regard to conduct.

And, Mahānāma,

whatever ariyan disciple is moderate in eating,

this too is so of him

in regard to conduct.

is intent on vigilance,

this too is so of him

in regard to conduct.

And, Mahānāma,

whatever ariyan disciple

is possessed of the seven excellent things,

this too is so of him

in regard to conduct.

And, Mahānāma,

whatever ariyan disciple

acquires at will,

without trouble,

without difficulty,

the four meditations

that are of the purest mentality,

abidings in ease here and now,

this to is so of him

in regard to conduct.

But, Mahānāma, whatever ariyan disciple

in many a figure

recollects his former habitations,

that is to say:

one birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus in all their mode and detail

he recollects a variety

of former habitations

that is so of him

in regard to knowledge.[27]

And, Mahānāma,

whatever ariyan disciple,

by the purified deva-vision

surpassing that of men,

sees beings as they are passing hence

and uprising,

mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds

this too is so of him

in regard to knowledge.

And, Mahānāma,

whatever ariyan disciple,

by the destruction of the cankers,

having realized here and now

by his own super-knowledge

the freedom of mind

and the freedom through wisdom

that are cankerless,

enters and abides therein,

this too is so of him

in regard to knowledge.[28]

Mahānāma, this ariyan disciple

is said to be possessed of knowledge

and to be possessed of (right) conduct

and to be possessed of knowledge and (right) conduct.

And, Mahānāma,

this verse was spoken by Brahmā Ever-Young:[29]

'The noble warrior is best among those people who value clan;

He who is possessed of knowledge and (right) conduct is the best of devas and men.'[30]

Mahānāma, this verse was rightly sung,

not wrongly sung

by Brahmā Ever-Young;

it was rightly spoken,

not wrongly spoken;

it is connected with the goal,

not connected with what is not the goal.

It is approved by the Lord."

Then the Lord,

having risen,

addressed the venerable Ānanda,

[25] saying:

"It is good, it is good, Ānanda;

it is good that you, Ānanda,

spoke on a learner's course

to the Sakyans of Kapilavatthu."

Thus spoke the venerable Ānanda,

the Teacher approving.

Delighted, the Sakyans of Kapilavatthu

rejoiced in what the venerable Ānanda had said.

[1] S. iv. 182-3. At D. iii. 207 ff. the scene is laid among the Mallas of Pāvā.

[2] Cf. RV VIII. 17. 14, "Strong pillar thou, Lord of the home!"

[3] sabbasanthariṃ santhāgāraṃ santharitvā. On santhata, p.p. of santharati, see B.D. ii. p. xxi ff.; and on v.11. of santharitvā in this connection see D. iii, 208, n. 5. The reading should probably be santharāpetvā as in D.

ed1 This is taking the comentary at it's word, but The Abhidhamma was not even existent at this point. No mention is made of 'The Abhidhamma' in this sutta! That higher Dhamma is spoken of does not say that there is a pitaka called 'The Abhidhamma' in existence. Higher Dhamma is that Dhamma that involves understanding the Four Truths.

ed2 Note that the jhanas here are expected to be developed by laymen: "...acquires at will, without trouble, without difficulty, the four meditations ...

ed3 Pātimokkha The Patimokkha, which is not binding on laymen! This must be a later insert. [Edit: I think I am wrong here. I think this sutta is being delivered to laymen but is meant to be describing the next step, that is the training that the new initiate undergoes.]

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

1. Gahapati Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

1. The Division on Householders

54. Discourse to Potaliya

Potaliya Suttaṃ

[359] [25]

THUS have I heard:

At one time the Lord was staying near Aṇguttarāpa.[1]

Āpaṇa[2] was a market town in Aṇguttarāpa.

Then the Lord, having dressed in the morning,

taking his bowl and robe,

entered Āpaṇa for almsfood.

When he had walked for almsfood in Āpaṇa

and was returning from the alms-gathering after the meal,

he approached a certain forest-thicket for the day-sojoum;

and having plunged into that forest-thicket

he sat down at the root of a tree.

And the householder Potaliya,[3]

who was constantly pacing up and down

and roaming about on foot,

fully dressed[4] and clothed,[4]

with parasol and slippers,

approached that forest-thicket;

having plunged into that forest-thicket,

he approached the Lord;

having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he stood at a respectful distance.

Then the Lord spoke thus

to the householder Potaliya

as he was standing at a respectful distance:

"There are seats, householder;

if you wish,

do sit down."

When this had been said,

the householder Potaliya

thinking:

"The recluse Gotama addresses me

with the word 'householder'",

angry,

displeased,

became silent.

And a second time

the Lord spoke thus to the householder Potaliya:

"There are [26] seats, householder;

if you wish,

do sit down."

And a second time

the householder Potaliya

thinking:

"The recluse Gotama addresses me

with the word 'householder'",

angry,

displeased,

became silent.

And a third time

the Lord spoke thus to the householder Potaliya:

"There are seats, householder;

if you wish,

do sit down."

When this had been said,

the householder Potaliya

thinking:

"The recluse Gotama addresses me

with the word 'householder'",

angry,

displeased,

spoke thus to the Lord:

"This, [360] good Gotama, is not proper,

it is not suitable,

that you should address me

with the word 'householder.' "

"But you, householder,

have all the characteristic marks and signs

of a householder."

"But all relevant occupations

have been abandoned by me, good Gotama,

all avocations given up."

"But, householder,

how have all occupations been abandoned by you,

all avocations given up?"

"As to this, good Gotama,

I handed over to my sons

as their inheritance

all that I had of wealth

or grain

or silver

or gold.

Without giving advice or blame in these matters

I live on a minimum

of food and covering.[5]

This is how all occupations have been abandoned by me, good Gotama,

all avocations given up."

"But what you, householder, call

a giving up of avocations

is one thing;

but in the discipline for an ariyan

the giving up of avocations

is another thing."

"And what, revered sir,

is the giving up of avocations

in the discipline for an ariyan?

It would be good, revered sir,

if the Lord were to teach me dhamma

as to that which is the giving up of avocations

in the discipline for an ariyan."

"Well then, householder, listen,

attend carefully

and I will speak."

"Yes, revered sir,"

the householder Potaliya answered the Lord in assent.

The Lord spoke thus:

"Householder, these eight things

conduce to the giving up of avocations

in the discipline for an ariyan.[6]

What eight?

Through no onslaught on creatures,

onslaught on creatures should be got rid of;

through taking what is given,

taking what is not given should be got rid of;

through speaking truth,

lying speech should be got rid of;

through unslanderous speech,

slanderous speech should be got rid of;

through non-covetise and greed,

covetise and greed should be got rid of;

through no angry fault-finding,

angry fault-finding should be got [27] rid of;

through no wrathful rage,

wrathful rage should be got rid of;

through no arrogance,

arrogance should be got rid of.

These are the eight things, householder,

spoken of in brief,

not explained in detail,

that, in the discipline for an ariyan,

conduce to the giving up of avocations."

"As to these eight things, revered sir,

which are spoken of in brief,

not explained in detail,

and which, in the discipline for an ariyan,

conduce to the giving up of avocations,

it were good, revered sir,

if the Lord

out of compassion

were to explain these eight things to me in detail."

"Well then, householder, listen,

attend carefully

and I will speak."

"Yes, revered sir,"

the householder Potaliya answered the Lord in assent.

The Lord spoke thus:

[361]"When I said:

'Through no onslaught on creatures,

on-slaught on creatures should be got rid of' -

in reference to what was this said?

As to this, householder,

an ariyan disciple reflects thus:

'I am faring along

for getting rid of

and abandoning

those fetters of which

onslaught on creatures might be a cause;

for if I were to make onslaught on creatures,

not only would self upbraid me

as a result of making onslaught on creatures,

but intelligent men (also)

after scrutinising,

would blame me[7]

as a result of making onslaught on creatures;

and at the breaking up of the body after dying

a bad bourne would be expected

as a result of making onslaught on creatures.

This is indeed a fetter,

this is a hindrance,

that is to say onslaught on creatures.

But for one who refrains

from onslaught on creatures

there are not those destructive and consuming cankers[8]

that might arise as a result

of making onslaught on creatures.'

When I said:

'Through no onslaught on creatures,

onslaught on creatures should be got rid of,'

it was said in reference to this."

■

"When I said:

'Through taking what is given,

taking what is not given should be got rid of' -

in reference to what was this said?

As to this, householder,

an ariyan disciple reflects thus:

'I am faring along

for getting rid of

and abandoning

those fetters of which

taking what is not given might be a cause;

for if I were to take what is not given,

not only would self upbraid me

as a result of taking what is not given,

but intelligent men (also)

after scrutinising,

would blame me

as a result of taking what is not given;

and at the breaking up of the body after dying

a bad bourne would be expected

as a result of taking what is not given.

This is indeed a fetter,

this is a hindrance,

that is to say taking what is not given.

But for one who refrains

from taking what is not given

there are not those destructive and consuming cankers

that might arise as a result

of taking what is not given.'

When I said:

'Through taking what is given,

taking what is not given should be got rid of,'

it was said in reference to this."

■

"When I said:

'Through speaking truth,

lying speech should be got rid of' -

in reference to what was this said?

As to this, householder,

an ariyan disciple reflects thus:

'I am faring along

for getting rid of

and abandoning

those fetters of which

lying speech might be a cause;

for if I were use lying speech,

not only would self upbraid me

as a result of using lying speech,

but intelligent men (also)

after scrutinising,

would blame me

as a result of using lying speech;

and at the breaking up of the body after dying

a bad bourne would be expected

as a result of using lying speech.

This is indeed a fetter,

this is a hindrance,

that is to say using lying speech.

But for one who refrains

from using lying speech

there are not those destructive and consuming cankers

that might arise as a result

of using lying speech.'

When I said:

'Through speaking truth,

lying speech should be got rid of,'

it was said in reference to this."

■

"When I said:

'Through unslanderous speech,

slanderous speech should be got rid of' -

in reference to what was this said?

As to this, householder,

an ariyan disciple reflects thus:

'I am faring along

for getting rid of

and abandoning

those fetters of which

slanderous speech might be a cause;

for if I were to use slanderous speech,

not only would self upbraid me

as a result of using slanderous speech,

but intelligent men (also)

after scrutinising,

would blame me

as a result of using slanderous speech;

and at the breaking up of the body after dying

a bad bourne would be expected

as a result of using slanderous speech.

This is indeed a fetter,

this is a hindrance,

that is to say using slanderous speech.

But for one who refrains

from using slanderous speech

there are not those destructive and consuming cankers

that might arise as a result

of using slanderous speech.'

When I said:

'Through unslanderous speech,

slanderous speech should be got rid of,'

it was said in reference to this."

■

"When I said:

'Through non-covetise and greed,

covetise and greed should be got rid of' -

in reference to what was this said?

As to this, householder,

an ariyan disciple reflects thus:

'I am faring along

for getting rid of

and abandoning

those fetters of which

covetise and greed might be a cause;

for if I were covetous and greedy,

not only would self upbraid me

as a result of covetise and greed,

but intelligent men (also)

after scrutinising,

would blame me

as a result of covetise and greed;

and at the breaking up of the body after dying

a bad bourne would be expected

as a result of covetise and greed.

This is indeed a fetter,

this is a hindrance,

that is to say covetise and greed.

But for one who refrains

from covetise and greed

there are not those destructive and consuming cankers

that might arise as a result

of covetise and greed.'

When I said:

'Through non-covetise and greed,

covetise and greed should be got rid of,'

it was said in reference to this."

■

"When I said:

'Through no angry fault-finding,

angry fault-finding should be got rid of' -

in reference to what was this said?

As to this, householder,

an ariyan disciple reflects thus:

'I am faring along

for getting rid of

and abandoning

those fetters of which

angry fault-finding might be a cause;

for if I were angry and fault-finding,

not only would self upbraid me

as a result of angry fault-finding,

but intelligent men (also)

after scrutinising,

would blame me

as a result of angry fault-finding;

and at the breaking up of the body after dying

a bad bourne would be expected

as a result of angry fault-finding.

This is indeed a fetter,

this is a hindrance,

that is to say angry fault-finding.

But for one who refrains

from angry fault-finding

there are not those destructive and consuming cankers

that might arise as a result

of angry fault-finding.'

When I said:

'Through no angry fault-finding,

angry fault-finding should be got rid of,'

it was said in reference to this."

■

"When I said:

'Through no wrathful rage,

wrathful rage should be got rid of' -

in reference to what was this said?

As to this, householder,

an ariyan disciple reflects thus:

'I am faring along

for getting rid of

and abandoning

those fetters of which

wrathful rage might be a cause;

for if I were wrathful and enraged,

not only would self upbraid me

as a result of wrathful rage,

but intelligent men (also)

after scrutinising,

would blame me

as a result of wrathful rage;

and at the breaking up of the body after dying

a bad bourne would be expected

as a result of wrathful rage.

This is indeed a fetter,

this is a hindrance,

that is to say wrathful rage.

But for one who refrains

from wrathful rage

there are not those destructive and consuming cankers

that might arise as a result

of wrathful rage.'

When I said:

'Through no wrathful rage,

wrathful rage should be got rid of,'

it was said in reference to this."

■

"When I said:

'Through no arrogance,

arrogance should be got rid of' -

in reference to what was this said?

As to this, householder,

an ariyan disciple reflects thus:

'I am faring along

for getting rid of

and abandoning

those fetters of which

arrogance might be a cause;

for if I were arrogant,

not only would self upbraid me

as a result of arrogance,

but intelligent men (also)

after scrutinising,

would blame me

as a result of arrogance;

and at the breaking up of the body after dying

a bad bourne would be expected

as a result of arrogance.

This is indeed a fetter,

this is a hindrance,

that is to say arrogance.

But for one who refrains

from arrogance

there are not those destructive and consuming cankers

that might arise as a result

of arrogance.'

When I said:

'Through no arrogance,

arrogance should be got rid of,'

it was said in reference to this."

[364]"These, householder, are the eight things spoken of in brief,

(now) explained in detail,

that, in the discipline for an ariyan,

conduce to the giving up of a vocations.

But not even yet

in the [28] discipline for an ariyan

is there an entire giving up in every way

of all avocations."

"But how is it, revered sir,

in the discipline for an ariyan

there is an entire giving up in every way

of all avocations?

It were good, revered sir,

if the Lord were to teach me dhamma as to how,

in the discipline for an ariyan,

there is an entire giving up in every way

of all avocations."

"Well then, householder, listen,

attend carefully

and I will speak."

"Yes, revered sir,"

the householder Potaliya answered the Lord in assent.

The Lord spoke thus:

"It is, householder,

as if a dog,

overcome by hunger and exhaustion[9]

were to happen on a slaughtering place for cows,

and the skilled cattle-butcher there

or his apprentice

were to fling him a bone,

scraped

and well scraped,

fleshless,

but with a smearing of blood.

What do you think about this, householder?

Could that dog,

gnawing such a bone,

scraped and well scraped,

fleshless,

but with a smearing of blood,

appease his hunger and exhaustion?'

"No, revered sir.

What is the reason for this?

That bone, revered sir,

is scraped and well scraped,

fleshless,

but although it has a smearing of blood,

that dog would be worn out with fatigue

or ever he got anything from it."

"Even so, householder,

an ariyan disciple reflects thus:

'Pleasures of the senses

have been likened to a skeleton[10] by the Lord,

of much pain,

of much tribulation,

wherein is more peril.'

And having seen this thus

as it really is

by means of perfect wisdom,

having avoided[11] that which is equanimity in face of multiformity,[12]

resting on multiformity,

he develops that equanimity

which is equanimity in face of uniformity,

resting on uniformity,

wherein all graspings

after the material things of the world

are stopped entirely.

And, householder,

it is as if a vulture

or kite

or hawk

seizing a lump of flesh

were to fly upwards,

and other vultures,

kites

and hawks

following hard after it

were to tear at it

and pull it to pieces.[13]

What do you think about this, householder?

If that vulture

or kite

or [29] hawk

were not to let go quickly

of that lump of flesh,

would it, from that cause,

come to death

or pain like unto death?"

"Yes, revered sir."

"Even so, householder,

an ariyan disciple reflects thus:

'Pleasures of the senses

have been likened to a lump of flesh[14] by the Lord,

of much pain,

of much tribulation,

wherein is more peril.'

And having seen this thus

as it really is

by means of perfect wisdom,

having avoided that which is equanimity in face of multiformity,

resting on multiformity,

he develops that equanimity

which is equanimity in face of uniformity,

resting on uniformity,

wherein all graspings

after the material things of the world

are stopped entirely.

And, householder,

it is as though a man might come along

bringing a blazing grass torch[15]

against the wind.

What do you think about this, householder?

If that man were not to let go quickly

of that blazing grass torch,

would it burn his hand

or burn his arm

or burn another part of his body

so that, from that cause,

he would come to death

or pain like unto death?"

"Yes, revered sir."

"Even so, householder,

an ariyan disciple reflects thus:

'Pleasures of the senses

have been likened by the Lord to a grass torch,[16],

of much pain,

of much tribulation,

wherein is more peril.'

And having seen this thus

as it really is

by means of perfect wisdom,

having avoided that which is equanimity in face of multiformity,

resting on multiformity,

he develops that equanimity

which is equanimity in face of uniformity,

resting on uniformity,

wherein all graspings

after the material things of the world

are stopped entirely.

And, householder,

it is as if there might be a pit of glowing embers,

deeper than a man's height,

full of embers

that were neither flaming nor smoking,[17]

and a man might come along

wanting to live,

not wanting to die,

wanting happiness,

recoiling from pain;

but two strong men,

having grasped hold of his arms,

might drag him towards

that pit of glowing embers.

What do you think about this, householder?

Would not that man

twist his body

this way

and that?"[18]

"Yes, revered sir.

What is the reason for this?

Revered sir, that man realizes:

'If I fall down

into this pit of glowing embers,

from that cause

I will come to death

or pain like unto death.'"

"Even so, householder,

an ariyan disciple reflects thus:

'Pleasures of the senses

have been likened by the Lord

to a pit of glowing embers,[19],

of much pain,

of much tribulation,

wherein is more peril.'

And having seen this thus

as it really is

by means of perfect wisdom,

having avoided that which is equanimity in face of multiformity,

resting on multiformity,

he develops that equanimity

which is equanimity in face of uniformity,

resting on uniformity,

wherein all graspings

after the material things of the world

are stopped entirely.

[30] And, householder,

it is as if a man might see in a dream

delightful parks,

delightful woods,

delightful stretches of level ground

and delightful lakes;

but on waking up

could see nothing.

Even so, householder,

an ariyan disciple reflects thus:

'Pleasures of the senses

have been likened by the Lord

to a dream,

of much pain,

of much tribulation,

wherein is more peril.'

And having seen this thus

as it really is

by means of perfect wisdom,

having avoided that which is equanimity in face of multiformity,

resting on multiformity,

he develops that equanimity

which is equanimity in face of uniformity,

resting on uniformity,

wherein all graspings

after the material things of the world

are stopped entirely.

And, householder,

it is as if a man,

having borrowed[20] a loan of wealth,

[366]a fashionable[21] vehicle

and splendid jewels and ear-ornaments,

might go forth into the bazaar,

honoured for his loan of wealth,

surrounded by it,

so that people having seen him

might say:

'This man is indeed wealthy,

and undoubtedly wealthy men

enjoy their wealth thus';

but the veritable owners,

wherever they might, see him,

might take away what was theirs.

What do you think about this, householder?

Would that man have had enough

of being other (than what he is)?"

"Yes, revered sir.

What is the reason for this?

It is, revered sir,

that the veritable owners

take away what is theirs."

"Even so, householder,

an ariyan disciple reflects thus:

'Pleasures of the senses

have been likened by the Lord

to what is borrowed,

of much pain,

of much tribulation,

wherein is more peril.'

And having seen this thus

as it really is

by means of perfect wisdom,

having avoided that which is equanimity in face of multiformity,

resting on multiformity,

he develops that equanimity

which is equanimity in face of uniformity,

resting on uniformity,

wherein all graspings

after the material things of the world

are stopped entirely.

And, householder,

it is as if in a dense forest thicket

not far from a village or a market town

there might be a tree

laden with ripe fruit,

but with no fruit fallen to the ground;

and a man might come along

walking about and aiming at fruit,

seeking for fruit,

looking about for fruit;

having plunged into that forest thicket,

he might see that tree

laden with ripe fruit,

and it might occur to him:

'This tree is laden with ripe fruit,

but no fruit has fallen to the ground.

However, I know how to climb a tree.

Suppose that I,

having climbed this tree,

should eat as much as I like

and should fill my clothes?

So he, having climbed that tree,

might eat as much as he liked

and might fill his clothes.[22]

Then a second man might come [31] along

walking about and aiming at fruit,

seeking for fruit,

looking about for fruit,

and bringing a sharp axe.

Having plunged into that forest thicket,

he might see that tree

laden with ripe fruit,

and it might occur to him:

'This tree is laden with ripe fruit

but no fruit has fallen to the ground.

Now, I don't know how to climb a tree,

so suppose that I,

having cut down this tree at the root,

should eat as much as I like

and should fill my clothes?

So he might cut down this tree at the root.

What do you think about this, householder?

Unless he came down very quickly,

would not that tree in falling

crush the hand

or the foot

or another part of the body

of that man who had first climbed the tree,

[367]so that, from that cause

he might come to death

or to pain like unto death?"

"Yes, revered sir."

"Even so, householder,

an ariyan disciple reflects thus:

'Pleasures of the senses

have been likened by the Lord

to the fruits of a tree,

of much pain,

of much tribulation,

wherein is more peril.'

And having seen this thus

as it really is

by means of perfect wisdom,

having avoided that which is equanimity in face of multiformity,

resting on multiformity,

he develops that equanimity

which is equanimity in face of uniformity,

resting on uniformity,

wherein all graspings

after the material things of the world

are stopped entirely.

This ariyan disciple, householder,

who has come to this matchless purification

through equanimity and mindfulness,

recollects a variety of former habitations,

that is to say:

One birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration;

such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.

Thus he remembers divers former abodes in all their modes and detail.

This ariyan disciple, householder,

who has come to this matchless purification

through equanimity and mindfulness,

with the purified deva-vision

surpassing that of men,

sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of their deeds,

and he thinks:

Indeed these worthy beings

who were possessed of wrong conduct in body,

who were possessed of wrong conduct of speech,

who were possessed of wrong conduct of thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

who were possessed of good conduct in speech,

who were possessed of good conduct in thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these, at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.

Thus with the purified deva-vision

surpassing that of men

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of their deeds.

This ariyan disciple, householder,

who has come to this matchless purification

through equanimity and mindfulness,

by the destruction of the cankers

having here-now realized by his own super-knowledge

the freedom of mind

and the freedom through wisdom

that are cankerless,

enters and abides therein.

It is to this extent, householder,

that in the discipline for an ariyan

there is an entire giving up in every way

of all avocations.

What do you think about this, householder?

Do you behold in yourself

a giving up of avocations

such as is, in the discipline for an ariyan,

an entire giving up in every way

of all avocations?"

"Who am I, revered sir,

that there is an entire giving up

of all [32] avocations

in every way?

I, revered sir,

am far from the entire giving up in every way

of all avocations

according to the discipline for an ariyan.

For hitherto we, revered sir,

deemed wanderers belonging to other sects

to be superior

although they are inferior;

although they are inferior

we offered them food for superiors;

although they are inferior

we placed them

in places for superiors.

And we, revered sir,

deemed monks to be inferior

although they are superior;

although they are superior

we offered them food for inferiors;

although they are superior

we placed them in places

for inferiors.

But now we, revered sir,

[368]will know that wanderers belonging to other sects,

being inferior,

are inferior;

because they are inferior

we will offer them food for inferiors;

because they are inferior

we will place them in places

for inferiors.

And we, revered sir,

will know that monks,

being superior,

are superior;

because they are superior

we will offer them food for superiors;

because they are superior

we will place them in places

for superiors.

Indeed, revered sir,

the Lord has inspired in me

a recluse's regard for recluses,

a recluse's satisfaction in recluses,

a recluse's reverence for recluses.

It is excellent, revered sir,

it is excellent, revered sir.

Revered sir, it is as if one might set upright

what had been upset,

or might disclose what what was covered,

or show the way

to one who had gone astray,

or bring an oil-lamp into the darkness

so that those with vision

might see material shapes -

even so in many a figure

has dhamma been made clear by the Lord.

I, revered sir,

am going to the Lord for refuge

and to dhamma

and to the Order of monks.

May the Lord accept me as a lay follower

going for refuge

from this day forth

for as long as life lasts."

Discourse to Potaliya

The Fourth

[1] MA. iii. 34, Aṇga was a district. Not far north of the waters of the river Mahī, there was Uttarāpa. Aṇguttarāpa mentioned at M. i. 447, Vin. i. 243, Sn. p. 102.

[2] So called because it had many shops and bazaars, MA. iii. 37.

[3] He possibly became the wanderer Potaliya, of A. ii. 100 f.

[4] nivāsa and pāvuraṇa refer to putting on of different garments (or cloths), the former to the loin-cloth or under garment, and the latter to the shoulder-cloth or outer garment. MA. iii. 38 distinguishes between these two cloths (the attire of the ordinary Indian), and says the former had a long fringe.

[5] Cf. D. i. 60.

[6] Cf. M. iii. 29; Vin. iv. 2; D. iii. 232; A. ii. 246, iv. 307.

[7] attā pi māṃ upavadeyya anuvicca viññū garaheyyum; cf. A. i. 57, iii. 255, 267-8, all reading attā pi attānaṃ upavadati. See G.S. i. 52, n. 3 on anuvicca, translated above as "scrutinising," following MA. iii. 40 which explains by tulayitvā pariyogahetvā, having weighed, having scrutinised (or examined).

"Canker": Āsava. The four Corrupting Influences: sense pleasures, living, blindness, and opinions.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

1. Gahapati Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

1. The Division on Householders

55. Discourse to Jīvaka

Jīvaka Suttaṃ

[368] [32]

THUS have I heard:

At one time the Lord was staying at Rājagaha

in Jīvaka Komārabhacca's[1] Mango Grove.

Then Jīvaka Komāra- [33] bhacca approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Jīvaka Komārabhacca spoke thus to the Lord;

"This is what I have heard, revered sir:

that they kill living creatures on purpose for the recluse Gotama,

and that the recluse Gotama knowingly makes use of meat

killed on purpose

and specially provided for him.

Those who speak thus, revered sir:

'They kill living creatures on purpose for the recluse Gotama,

and the recluse Gotama knowingly makes use of meat

killed on purpose

and specially provided for him' -

now, are these quoting the Lord's own words, revered sir,

not misrepresenting the Lord

with what is not fact,

are they explaining in conformity with damma,

and does no reasoned thesis[2]

give occasion for contempt?"[3]

[369] "Jīvaka, those who speak thus:

'They kill living creatures on purpose for the recluse Gotama,

and the recluse Gotama knowingly makes use of meat

killed on purpose

and specially provided for him' -

these are not quoting my own words,

but are misrepresenting me

with what is not true,

with what is not fact.

I, Jīvaka, say

that in three cases

meat may not be used:

if it is seen,

heard,

suspected

(to have been killed on purpose for a monk).

In these three cases I, Jīvaka, say

that meat may not be used.

But I, Jīvaka, say

that in three cases

meat may be used:

if it is not seen,

heard,

suspected

(to have been killed on purpose for a monk).[4]

In these three cases I, Jīvaka, say

that meat may be used.

As to this, Jīvaka,

a monk lives depending on a village

or market town.[5]

He dwells having suffused the first quarter

with a mind of friendliness,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world everywhere,

in every way,

with a mind of friendliness

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

A householder

or a householder's son,

having approached him,

invites him to a meal on the morrow.

The monk accepts, Jīvaka,

if he so desires.

At the end of that night,

having dressed in the early morning,

taking his bowl and robe,

he approaches [34] the dwelling of that householder

or householder's son;

having approached,

he sits down on the appointed seat,

and the householder

or householder's son

waits on him with sumptuous almsfood.

It does not occur to him:

'Indeed it is good

that a householder

or a householder's son

waits on me with sumptuous almsfood.

0 may a householder

or a householder's son

also wait on me in the future

with similar sumptuous almsfood' -

this does not occur to him.

He makes use of that almsfood

without being ensnared,

entranced

or enthralled by it,

but seeing the peril in it,

wise as to the escape.

What do you think about this,

Jīvaka?

Is that monk

at that time

striving for the hurt of self

or is he striving for the hurt of others

or is he striving for the hurt of both?"

"Not this, revered sir."

"Is not that monk

at that time, Jīvaka,

eating food that is blameless?"

"Yes, revered sir.

I had heard this, revered sir:

Sublime is abiding in friendliness.!

The Lord is seen as my witness for this, revered sir,

for the Lord is abiding in friendliness."[6]

"Jīvaka, that attachment,

that [370] aversion,

that confusion

through which there might be malevolence,

these have been got rid of by the Tathāgata,

cut off at the root,

made like a palm-tree stump

that can come to no further existence in the future.

If this is the meaning of what you said, Jīvaka,

I agree with you."

"This is the exact meaning of what I said, revered sir."

"As to this, Jīvaka,

a monk lives depending on a village

or market town.

He dwells having suffused the first quarter

with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world everywhere,

in every way,

with a mind of compassion

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

A householder

or a householder's son,

having approached him,

invites him to a meal on the morrow.

The monk accepts, Jīvaka,

if he so desires.

At the end of that night,

having dressed in the early morning,

taking his bowl and robe,

he approaches the dwelling of that householder

or householder's son;

having approached,

he sits down on the appointed seat,

and the householder

or householder's son

waits on him with sumptuous almsfood.

It does not occur to him:

'Indeed it is good

that a householder

or a householder's son

waits on me with sumptuous almsfood.

0 may a householder

or a householder's son

also wait on me in the future

with similar sumptuous almsfood' -

this does not occur to him.

He makes use of that almsfood

without being ensnared,

entranced

or enthralled by it,

but seeing the peril in it,

wise as to the escape.

What do you think about this,

Jīvaka?

Is that monk

at that time

striving for the hurt of self

or is he striving for the hurt of others

or is he striving for the hurt of both?"

"Not this, revered sir."

"Is not that monk

at that time, Jīvaka,

eating food that is blameless?"

"Yes, revered sir.

I had heard this, revered sir:

Sublime is abiding in compassion!

The Lord is seen as my witness for this, revered sir,

for the Lord is abiding in compassion."

"Jīvaka, that attachment,

that aversion,

that confusion

through which there might be malevolence,

these have been got rid of by the Tathāgata,

cut off at the root,

made like a palm-tree stump

that can come to no further existence in the future.

If this is the meaning of what you said, Jīvaka,

I agree with you."

"This is the exact meaning of what I said, revered sir."

"As to this, Jīvaka,

a monk lives depending on a village

or market town.

He dwells having suffused the first quarter

with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world everywhere,

in every way,

with a mind of sympathetic joy

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

A householder

or a householder's son,

having approached him,

invites him to a meal on the morrow.

The monk accepts, Jīvaka,

if he so desires.

At the end of that night,

having dressed in the early morning,

taking his bowl and robe,

he approaches the dwelling of that householder

or householder's son;

having approached,

he sits down on the appointed seat,

and the householder

or householder's son

waits on him with sumptuous almsfood.

It does not occur to him:

'Indeed it is good

that a householder

or a householder's son

waits on me with sumptuous almsfood.

0 may a householder

or a householder's son

also wait on me in the future

with similar sumptuous almsfood' -

this does not occur to him.

He makes use of that almsfood

without being ensnared,

entranced

or enthralled by it,

but seeing the peril in it,

wise as to the escape.

What do you think about this,

Jīvaka?

Is that monk

at that time

striving for the hurt of self

or is he striving for the hurt of others

or is he striving for the hurt of both?"

"Not this, revered sir."

"Is not that monk

at that time, Jīvaka,

eating food that is blameless?"

"Yes, revered sir.

I had heard this, revered sir:

Sublime is abiding in sympathetic joy!

The Lord is seen as my witness for this, revered sir,

for the Lord is abiding in sympathetic joy."

"Jīvaka, that attachment,

that aversion,

that confusion

through which there might be malevolence,

these have been got rid of by the Tathāgata,

cut off at the root,

made like a palm-tree stump

that can come to no further existence in the future.

If this is the meaning of what you said, Jīvaka,

I agree with you."

"This is the exact meaning of what I said, revered sir."

"As to this, Jīvaka,

a monk lives depending on a village

or market town.

He dwells having suffused the first quarter

with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwells having suffused the whole world everywhere,

in every way,

with a mind of equanimity

that is far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

A householder

or a householder's son,

having approached him,

invites him to a meal on the morrow.

The monk accepts, Jīvaka,

if he so desires.

At the end of that night,

having dressed in the early morning,

taking his bowl and robe,

he approaches the dwelling of that householder

or householder's son;

having approached,

he sits down on the appointed seat,

and the householder

or householder's son

waits on him with sumptuous almsfood.

It does not occur to him:

'Indeed it is good

that a householder

or a householder's son

waits on me with sumptuous almsfood.

0 may a householder

or a householder's son

also wait on me in the future

with similar sumptuous almsfood' -

this does not occur to him.

He makes use of that almsfood

without being ensnared,

entranced

or enthralled by it,

but seeing the peril in it,

wise as to the escape.

What do you think about this,

Jīvaka?

Is that monk

at that time

striving for the hurt of self

or is he striving for the hurt of others

or is he striving for the hurt of both?"

"Not this, revered sir."

"Is not that monk

at that time, Jīvaka,

eating food that is blameless?"

[35] "Yes, revered sir.

I had heard this, revered sir:

Sublime is abiding in equanimity!

The Lord is seen as my witness for this, revered sir,

for the Lord is abiding in equanimity."

"Jīvaka, that attachment,

that aversion,

that confusion

through which there might be annoyance,

through which there might be dislike,

through which there might be repugnance,

these have been got rid of by the Tathāgata,

cut off at the root,

made like a palm-tree stump

that can come to no further existence in the future.

If this is the meaning of what you said, Jīvaka,

I agree [371] with you."

"This is the exact meaning of what I said, revered sir."

"Jīvaka, he who kills a living creature on purpose

for a Tathāgata

or a Tathāgata's disciple

stores up much demerit in five ways:

In that, when he speaks thus:

'Go and fetch such and such a living creature,'

in this first way

he stores up much demerit.

In that, while this living creature is being fetched

it experiences pain and distress

because of the affliction to its throat[7] -

in this second way

he stores up much demerit.

In that, when he speaks thus:

'Go and kill that living creature' -

in this third way

he stores up much demerit.

In that, while this living creature is being killed

it experiences pain and distress,

in this fourth way

he stores up much demerit.

In that, if he proffers to[8] a Tathāgata

or a Tathāgata's disciple

what is not allowable,[9]

in this fifth way

he stores up much demerit.

He who, Jīvaka, kills a living creature on purpose for a Tathāgata

or a Tathāgata's disciple

stores up much demerit in these five ways."

When this had been said, Jīvaka Komārabhacca spoke thus to the Lord:

"It is wonderful, revered sir,

it is marvellous, revered sir.

Indeed, revered sir,

the monks eat food that is allowable;

indeed, revered sir,

the monks eat food that is blameless.

It is excellent, revered sir,

it is excellent, revered sir.

It is as if, revered sir,

one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the Lord.

I am going to the Lord for refuge,

and to Dhamma

and to the Order of monks.

May the Lord accept me as a lay-disciple

going for refuge

from this day forth

for as long as life lasts."

Discourse to Jīvaka

[1] See Vin. i. 71 ff., 269 ff. Also B.D. iv. 381, n. 3. MA. iii. 45 says his name means "Prince-fed."

[2] vādānuvāda here; some texts read vādānupāta.

[3] Cf. M. i. 482, ii. 127, 222, iii. 77; A. i. 161; D. i. 161, iii. 115; S. ii. 33, 36, iii. 6, iv. 51, 340, 381, v. 6.

[4] Cf. Vin. i. 238, iii. 172.

[5] The next few paragraphs should be compared with A. i. 274 (Sutta 121); there are several interesting variations.

[6] Brahmā mettāvihārī ... bhagavā, hi mettāvihārī. Cf. Sn. 151, Khp. ix.: brahmam etaṃ vihāram idha-m-āhu, sublime is this abiding called here.

[7] galappavedhakena. MA. iii. 51 says: yottena gale bandhitvā kaḍḍhito galena pavedhentena (v.1. paveṭhiyamānena vā): having secured (or, bound) it with a thong (or, strap) round its throat, it is dragged along with agony (or, terror) in its throat.

[8] āsādeti. MA. iii. 51 gives kkādāpetva, having made to eat.

[9] akappiya, such as various kinds of meat named at MA. iii. 51. Other unallowable kinds are given at Vin. i. 218-219.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

1. Gahapati Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

1. The Division on Householders

56. Discourse with Upāli

Upāli Suttaṃ

[371] [36]

Thus have I heard:

At one time the Lord was staying near Nāḷandā in Pāvārika's[1] Mango Grove.

Now at that time Nātaputta the Jain was residing in Nāḷandā with a large company of Jains.

Then Dīghatapassin[2] the Jain, having walked in Nāḷandā for almsfood, returning from the alms-gathering after the meal, approached Pāvārika's Mango Grove and the Lord; [372] having approached, he exchanged greetings with the Lord; having conversed in a friendly and courteous way, he stood at a respectful distance.

The Lord spoke thus to Dīghatapassin the Jain as he was standing at a respectful distance:

"There are seats, Tapassin; if you wish, do sit down."

When this had been said, Dīghatapassin the Jain, having taken a low seat, sat down at a respectful distance.

The Lord spoke thus to Dīghatapassin the Jain as he was sitting down at a respectful distance:

"How many (kinds of) deeds, Tapassin, does Nātaputta the Jain lay down for the effecting of an evil deed, for the rolling on of an evil deed?"

"Friend Gotama, it is not the custom of Nātaputta the Jain to lay down 'deed, deed'; friend Gotama, it is the custom of Nātaputta the Jain to lay down 'wrong, wrong.'"[3]

"How many (kinds of) wrongs, Tapassin, does Nātaputta the [37] Jain lay down for the effecting of an evil deed, for the rolling on of an evil deed?"

"Friend Gotama, Nātaputta the Jain lays down three (kinds of) wrongs for the effecting of an evil deed, for the rolling on of an evil deed, that is to say wrong of body, wrong of speech, wrong of mind."[4]

"But, Tapassin, is wrong of body one thing, wrong of speech another, wrong of mind another?"

"Friend Gotama, wrong of body is one thing, wrong of speech another, wrong of mind another."

"But, Tapassin, of these three wrongs thus divided, thus particularised, which is the wrong that Nātaputta the Jain lays down as the more blamable in the effecting of an evil deed, in the rolling on of an evil deed?

Is it wrong of body or is it wrong of speech or is it wrong of mind?"

"Friend Gotama, of these three wrongs thus divided, thus particularised, Nātaputta the Jain lays down that wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed; wrong of speech is not like it, wrong of mind is not like it."

"Do you say 'wrong of body,' Tapassin?"

"I say 'wrong of body,' friend Gotama."

"Do you say 'wrong of body,' Tapassin?"

"I say 'wrong of body,' friend Gotama."

"Do you say 'wrong of body,' Tapassin?"

"I say 'wrong of body,' friend Gotama."

In this way did the Lord up to the third time pin down Dīghatapassin the Jain to this point of controversy.

[373] When this had been said, Dīghatapassin the Jain spoke thus to the Lord:

"But, friend Gotama, how many (kinds of) wrongs do you lay down for the effecting of an evil deed, for the rolling on of an evil deed?"

"Tapassin, it is not the custom of a Tathāgata to lay down 'wrong, wrong'; Tapassin, it is the custom for a Tathāgata to lay down 'deed, deed.'"

"But how many (kinds of) deeds do you lay down, friend Gotama, for the effecting of an evil deed, for the rolling on of an evil deed?"

"I, Tapassin, lay down three (kinds of) deeds for the effecting of an evil deed, for the rolling on of an evil deed, that is to say deed of body, deed of speech, deed of mind."

[38] "But, friend Gotama, is deed of body one thing, deed of speech another, deed of mind another?"

"Tapassin, deed of body is one thing, deed of speech another, deed of mind another."

"But, friend Gotama, of these three deeds thus divided, thus particularised, which deed do you lay down as the more blamable in the effecting of an evil deed, in the rolling on of an evil deed?

Is it deed of body or is it deed of speech or is it deed of mind?"

"Tapassin, of these three deeds thus divided, thus particularised, I lay down that deed of mind is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed; deed of body is not like it, deed of speech is not like it."

"Do you say 'deed of mind,' friend Gotama?"

"I say 'deed of mind,' Tapassin."

"Do you say 'deed of mind,' friend Gotama?"

"I say 'deed of mind,' Tapassin."

"Do you say 'deed of mind,' friend Gotama?"

"I say 'deed of mind,' Tapassin."

In this way did Dīghatapassin the Jain, having up to the third time pinned down the Lord to the point of controversy, rising from his seat, approach Nātaputta the Jain.

Now at that time Nātaputta the Jain was sitting down together with a very large company of householders headed by Upāli of Bālaka village.[5]

Nātaputta the Jain saw Dīghatapassin the Jain coming in the distance; having seen him, he spoke thus to Dīghatapassin the Jain.

"Well, where are you coming from, Tapassin, in the heat of the day?"

"I, revered sir, am coming from the presence of the recluse Gotama."

"Now, did you, Tapassin, have any conversation together with the recluse Gotama?"

[374] "Indeed, revered sir, I did have some conversation with the recluse Gotama."

"On what topic, Tapassin, was there some conversation between you and the recluse Gotama?"

Then Dīghatapassin the Jain told Nātaputta the Jain the whole of the conversation he had had with the Lord.

When this had been said, Nātaputta the Jain spoke thus to Dīghatapassin the Jain:

"It is good, it is good, Tapassin, that the recluse Gotama was [39] answered thus by Dīghatapassin the Jain, an instructed disciple who understands aright the teacher's instruction.

For how can an insignificant wrong of mind shine out in comparison with this important[6] wrong of body, since wrong of body itself is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed - wrong of speech is not like it, wrong of mind is not like it."

When this had been said, Upāli the householder spoke thus to Nātaputta the Jain:

"Good, revered sir, is Tapassin, he is good, in that the recluse Gotama was answered thus by the revered Tapassin, an instructed disciple who understands aright the teacher's instruction.

For how can an insignificant wrong of mind shine out in comparison with this important wrong of body since wrong of body itself is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed - wrong of speech is not like it, wrong of mind is not like it.

But, if you please, I am going, revered sir, I will refute the words of the recluse Gotama on this point of controversy.

If the recluse Gotama pins me down as he pinned down the revered Tapassin, then as a strong man[7] who has taken hold of the fleece of a long-fleeced ram, might tug it towards him, might tug it backwards, might tug it forwards and backwards, even so will I, speech by speech, tug the recluse Gotama forwards, tug him backwards, tug him forwards and backwards.

And even as a powerful distiller of spirituous liquor, having sunk his cask for the spirituous liquor in a deep pool of water, taking it by a corner might tug it forwards, might tug it backwards, might tug it forwards and backwards, even so will I, speech by speech, tug the recluse Gotama forwards, tug him backwards, tug him forwards and backwards.

And even as a powerful drunkard of abandoned life, having taken hold of a hair-sieve at the corner, would shake it upwards, would shake it downwards, would toss it about, even so will I, speech by speech, [375] shake the recluse Gotama upwards, shake him downwards, toss him about.

And even as a full-grown elephant, sixty years old, having plunged into a deep tank, plays at the game called the 'merry-washing,' even so methinks will I play the game of 'merry-washing' with the recluse Gotama.

But, if you please, I am going, revered sir, I will refute the words of the recluse Gotama on this point of controversy."

"Go you, householder, refute the words of the recluse Gotama on [40] this point of controversy.

For, householder, either I or Dīghatapassin the Jain or you could refute the words of the recluse Gotama."

When this had been said, Dīghatapassin the Jain spoke thus to Nātaputta the Jain:

"I am not pleased, revered sir, that the householder Upāli should refute the words of the recluse Gotama.

For the recluse Gotama is deceitful, revered sir, he knows the 'enticing device' by which he entices disciples of other sects."[8]

"It is impossible, Tapassin, it cannot come to pass that the householder Upāli should come to discipleship under the recluse Gotama.

But this situation exists - that the recluse Gotama might come to discipleship under the householder Upāli.

Go you, householder, refute the words of the recluse Gotama on this point of controversy.

Either I, householder, could refute the recluse Gotama, or Dīghatapassin the Jain, or you."

And a second time...

And a third time did Dīghatapassin the Jain speak thus to Nātaputta the Jain:

"I am not pleased..."

"Either I, householder, could refute the recluse Gotama, or Dīghatapassin the Jain, or you."

"Very well, revered sir," and the householder Upāli, having answered Nātaputta the Jain in assent, rising from his seat, having greeted Nātaputta the Jain keeping his right side towards him, approached Pāvārika's Mango Grove [376] and the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.

As he was sitting down at a respectful distance, the householder Upāli spoke thus to the Lord:

"Revered sir, did not Dīghatapassin the Jain come here?"

"Yes, householder, Dīghatapassin the Jain did come here."

"And did you, revered sir, have any conversation with Dīghatapassin the Jain?"

"Indeed, householder, I did have some conversation with Dīghatapassin the Jain."

"But on what topic did you, revered sir, have this conversation with Dīghatapassin the Jain?"

Then the Lord told the householder Upāli the whole of the conversation he had had with Dīghatapassin the Jain.

When this had been said, the householder Upāli spoke thus to the Lord:

"Good, revered sir, is Tapassin, he is good, in that the Lord was answered thus by Dīghatapassin the Jain, an instructed disciple who understands aright the teacher's instruction.

For how can an insig- [41] nificant wrong of mind shine out in comparison with this important wrong of body, since wrong of body is itself the more blamable in the effecting of an evil deed, in the rolling of an evil deed - wrong of speech is not like it, wrong of mind is not like it."

"If you, householder, were to speak as one grounded on the truth, there might be some conversation here."

"I, revered sir, will speak as one grounded on the truth.

Let us have some conversation here."

"What do you think about this, householder?

There might be a Jain here who, although sick, suffering, very ill, refuses cold water[9] and takes (only) warm water; not getting cold water, he might pass away.

Now, householder, where is it that Nātaputta the Jain lays down that there is uprising for him?"

"Revered sir, there are devas called 'Mind attached.'[10]

He uprises there.

What is the reason for this?

It is, revered sir, that when he passed away he was devoted to mind."

"Householder, householder!

Take care how you explain, householder.

Your earlier (remarks) do not tally with your later, nor your later with your earlier.

And yet these words were spoken by you, householder:

'I, revered sir, will speak as one grounded on the truth.

Let us have some conversation here.'"

"Although, revered sir, the Lord speaks thus, yet wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed - wrong of speech is not like it, wrong of mind is not like it."

"What do you think about this, [377] householder?

There might be a Jain here who is controlled by the control of the fourfold watch:[11] he is wholly restrained in regard to water;[12] he is bent on warding off [42] all evil; he has shaken off all evil; he is permeated with the (warding off) of all evil - but while going out or returning he brings many small creatures to destruction.

What result, householder, does Nātaputta the Jain lay down for him?"

"Nātaputta the Jain, revered sir, lays down that, being unintentional, there is no great blame."

"But if he does intend it, householder?"

"It is of great blame, revered sir."

"In what (division[13]), householder does Nātaputta the Jain lay down 'intention'?"

"In that of wrong of mind, revered sir."

"Householder, householder!

Take care how you explain, householder.

Your earlier (remarks) do not tally with your later, nor your later with your earlier.

And yet these words were spoken by you, householder:

'I, revered sir, will speak as one grounded on the truth.

Let us have some conversation here.'"

"Although, revered sir, the Lord speaks thus, yet wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed - wrong of speech is not like it, wrong of mind is not like it."

"What do you think about this, householder?

Is this Nāḷandā rich and wealthy, crowded and populous?"

"Yes, revered sir, this Nāḷandā is rich and wealthy, crowded and populous."

"What do you think about this, householder?

A man might come here with a drawn sword[14] and speak thus:

'In a moment, in a second, I will make all the living creatures in this Nāḷandā into one heap of flesh, one mass of flesh.'

What do you think about this, householder?

Is that man able in one moment, one second, to make all the living creatures in this Nāḷandā into one heap of flesh, one mass of flesh?"[15]

"Even ten men, revered sir, even twenty, thirty, forty men, even fifty men are not able in one moment, one second, to make all the [43] living creatures in this Nāḷandā into one heap of flesh, one mass of flesh.

How then can one insignificant man shine out at this?"

"What do you think about this, householder?

A recluse or a brahman might come here, one of psychic power and attained to mastery of thought, and he might speak thus:

'I will reduce this Nāḷandā to cinders by one (act of) ill-will of mind.'

What do you think about this, householder?

Is that recluse or brahman who is of psychic power and attained to mastery of thought, able to reduce this Nāḷandā to cinders by one (act of) ill-will of mind?"

[378] "That recluse or brahman, revered sir, by one (act of) ill-will of mind is able to reduce even ten Nāḷandās to cinders, or even twenty, thirty, forty or fifty Nāḷandās.

How then can one insignificant Nāḷandā shine out at this?"

"Householder, householder!

Take care how you explain, householder.

Your earlier (remarks) do not tally with your later, nor your later with your earlier.

And yet these words were spoken by you, householder:

'I, revered sir, will speak as one grounded on the truth.

Let us have some conversation here.'"

"Although, revered sir, the Lord speaks thus, yet wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed - wrong of speech is not like it, wrong of mind is not like it."

"What do you think about this, householder?

Have you heard that the (former) forests of Daṇḍaka,[16] Kālinga,[17] Mejjha[18] and Mātanga[19] became forests again?"

"Yes, revered sir, I have heard that the (former) forests of Daṇḍaka, Kālinga, Mejjha and Mātanga became forests again."

"What do you think about this, householder?

Perhaps you have heard how it was that the (former) forests of Daṇḍaka, Kālinga, Mejjha and Mātanga became forests again?"

"Yes, revered sir, I have heard that through (an act of) ill-will of mind on the part of seers the forests of Daṇḍaka, Kālinga, Mejjha and Mātanga became forests again."

"Householder, householder!

Take care how you explain, householder.

Your earlier (remarks) do not tally with your later, nor your later with your earlier.

And yet these words were spoken by you, householder:

'I, revered sir, will speak as one grounded on the truth.

Let us have some conversation here.'"

[44] "I, revered sir, was pleased and satisfied[20] with the Lord's first illustration.

But because I wanted to hear the Lord's diversified ways of putting questions,[21] I judged that I must make myself his adversary.

It is excellent, revered sir; revered sir, it is excellent.

As, revered sir, one might set upright what had been upset, or disclose what had been covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes - even so in many a figure has Dhamma been made clear by the Lord.

I, revered sir, am going to the Lord for refuge [379] and to Dhamma and to the Order of monks.

May the Lord accept me as a lay-disciple going for refuge from today forth for as long as life lasts."

"Now, householder, make a proper investigation.

Proper investigation is right in the case of well-known men like yourself."[22]

"I, revered sir, am even exceedingly pleased and satisfied with that which the Lord has said to me:

'Now, householder, make a proper investigation ...

like yourself.'

For if, revered sir, members of other sects had secured me as a disciple, they would have paraded a banner all round Nāḷandā, saying:

'The householder Upāli has joined our disciplehood.'

But then the Lord spoke to me thus:

'Now, householder, make a proper investigation.

Proper investigation is right in the case of a well-known man like yourself.'

So I, revered sir, for the second time am going to the Lord for refuge and to Dhamma and to the Order of monks.

May the Lord accept me as a lay-disciple going for refuge from today forth for as long as life lasts."

"For a long time, householder,[23] your family has been a well-spring to the Jains.

You will bethink you to give alms to those that approach you?"

"I, revered sir, am even exceedingly pleased and satisfied that the Lord speaks to me thus:

'For a long time ... to those that approach you?'

I have heard, revered sir, that the recluse Gotama speaks thus:

'Gifts should be given to me only, not to others should gifts be given.

Gifts should be given to my disciples only, not to the disciples of others should gifts be given.

What is given to me is alone of great fruit, what is given to others is not of great fruit.

What is given to my disciples is alone of great fruit, what is given to disciples of others is not of great fruit.'

But then the Lord urged [45] upon me giving to the Jains also.

Indeed, revered sir, we shall know the right time for that.

So I, revered sir, for the third time am going to the Lord for refuge and to Dhamma and to the Order of monks.

May the Lord accept me as a lay-disciple going for refuge from today forth for as long as life lasts."

Then the Lord talked a progressive talk[24] to the householder Upāli, that is to say talk on giving, talk on moral habit, talk on heaven; he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing them.

When the Lord knew that the mind of the householder Upāli [380] was ready, malleable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on Dhamma which the Awakened Ones have themselves discovered: ill, uprising, stopping, the Way.

And as a clean cloth without black specks will easily take dye, even so, as the householder Upāli was (sitting) there on that very seat, Dhamma-vision, dustless, stainless, arose to him that: whatever is of the nature to uprise, all that is of the nature to stop.

Then the householder Upāli, as one who had seen Dhamma, attained to Dhamma, known Dhamma, plunged into Dhamma, who had crossed over doubt, put away uncertainty, who had attained without another's help to full confidence in the Teacher's instruction, spoke thus to the Lord:

"Now, I, revered sir, must be going, I am very busy, there is much to be done."

"You, householder, must now do that for which you think it is the right time."

Then the householder Upāli, having rejoiced in what the Lord had said, having given thanks, rising from his seat, having greeted the Lord keeping his right side towards him, approached his own dwelling; having approached, he said to the door-keeper:

"Today, good door-keeper, I am closing the door to men and women Jains; but the door is open to the Lord's monks, nuns, men and women lay-disciples.

If any Jain comes you should speak thus to him:

'Stand still, sir, do not enter.

Today the householder Upāli has come to discipleship under the recluse Gotama; the door is closed to Jain men and women, but the door is open to the Lord's monks, nuns, men and women lay-disciples.

If you, sir, need almsfood, stand still just where you are and they will bring it to you here.'"

"Very well, sir," the door-keeper answered the householder Upāli in assent.

Then Dīghatapassin the Jain heard that the householder Upāli [46] had come to discipleship under the recluse Gotama.

Then Dīghatapassin the Jain approached Nātaputta the Jain; having approached he spoke thus to Nātaputta the Jain:

"I have heard, revered sir, that the householder Upāli has come to discipleship under the recluse Gotama."

"This is impossible, Tapassin, it cannot come to pass that the householder Upāli should come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Upāli."

[381] And a second time ...

And a third time did Dīghatapassin the Jain speak thus to Nātaputta the Jain:

"I have heard, revered sir, that the householder Upāli has come to discipleship under the recluse Gotama."

"This is impossible, Tapassin, it cannot come to pass that the householder Upāli should come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Upāli."

"If you please, revered sir, I am going to find out whether or not the householder Upāli has come to discipleship under the recluse Gotama."

"Do go, Tapassin, and find out whether or not the householder Upāli has come to discipleship under the recluse Gotama."

Then Dīghatapassin the Jain approached the dwelling of the householder Upāli.

The door-keeper saw Dīghatapassin the Jain coming in the distance; seeing him, he spoke thus to Dīghatapassin the Jain:

"Stand still, revered sir, do not enter.

Today the householder Upāli has come to discipleship under the recluse Gotama; the door is closed to Jain men and women, but the door is open to the Lord's monks, nuns, men and women lay-disciples.

If you, revered sir, need almsfood, stand still just where you are and they will bring it to you here."

Having said:

"Friend, I am not in need of almsfood,"

having turned back again, he approached Nātaputta the Jain; having approached, he spoke thus to Nātaputta the Jain:

"It is quite true, revered sir, that Upāli the householder has come to discipleship under the recluse Gotama.

As to that, I did not agree with you, revered sir, and I said:

'I am not pleased, revered sir, that the householder Upāli should refute the words of the recluse Gotama.

For the recluse Gotama is deceitful, revered sir, he knows the 'enticing device' by which he entices disciples of other sects.'

Now, revered sir, your householder Upāli has been enticed by the recluse Gotama by the 'enticing device.'"

[47] "This is impossible, Tapassin, it cannot come to pass that the householder Upāli should have come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Upāli."

And a second time ...

And a third time Dīghatapassin the Jain spoke thus to Nātaputta the Jain:

"It is quite true, revered sir, that the householder Upāli has come to discipleship under the recluse Gotama.

[382] As to that, I did not agree with you, revered sir, and I said:

'I am not pleased, revered sir, that the householder Upāli should refute the words of the recluse Gotama ...'

Now, revered sir, your householder Upāli has been enticed by the recluse Gotama by the 'enticing device.'"

"This is impossible, Tapassin, it cannot come to pass that the householder Upāli should come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Upāli.

But if you please, Tapassin, I am going to find out for myself whether or not the householder Upāli has come to discipleship under the recluse Gotama."

Then Nātaputta the Jain together with a great company of Jains approached the dwelling of the householder Upāli.

The door-keeper saw Nātaputta the Jain coming in the distance; seeing him, he spoke thus to Nātaputta the Jain:

"Stand still, revered sir, do not enter.

Today the householder Upāli has come to discipleship under the recluse Gotama; the door is closed to Jain men and women, but the door is open to the Lord's monks, nuns, men and women lay-disciples.

If you, revered sir, need almsfood, stand still just where you are and they will bring it to you here."

"Well then, good door-keeper, approach the householder Upāli; having approached, speak thus to the householder Upāli:

'Revered sir, Nātaputta the Jain is standing outside the porch of the door together with a large company of Jains, and he wishes to see you.'"

"Very good, revered sir," and the door-keeper, having answered Nātaputta the Jain in assent, approached the householder Upāli; having approached, he spoke thus to the householder Upāli:

"Revered sir, Nātaputta the Jain ... wishes to see you."

"Well then, good door-keeper, make ready seats in the middle hall with a door."[25]

[48] "Yes, revered sir," and the door-keeper, having answered the householder Upāli in assent, having made ready seats in the middle hall with a door, approached the householder Upāli; having approached, he spoke thus to the householder Upāli:

"Those seats, revered sir, have been made ready in the middle hall with a door.

Do now that for which you think it is the right time."

Then the householder Upāli [383] approached the middle hall with a door; having approached and having sat down there on the chief and best, the choicest and finest seat, he summoned the door-keeper, and said:

"Well now, good door-keeper, approach Nātaputta the Jain; having approached, speak thus to Nātaputta the Jain:

'The householder Upāli, revered sir, says:

"Do come in if you wish, revered sir."'"

"Very good, revered sir," and the door-keeper having answered the householder Upāli in assent, approached Nātaputta the Jain; having approached, he spoke thus to Nātaputta the Jain:

"The householder Upāli, revered sir, says: 'Do come in if you wish, revered sir.'"

Then Nātaputta the Jain together with the large company of Jains approached the middle hall with a door.

Then the householder Upāli, who was there first, saw Nātaputta the Jain coming in the distance; having seen him and gone out to meet him, having with his upper cloth dusted the chief and best, the choicest and finest seat, having taken possession of it, he sat down on it himself; and now when he himself had sat down on the chief and best, the choicest and finest seat, he spoke thus to Nātaputta the Jain:

"There are seats, revered sir; do sit down if you wish."

When this had been said, Nātaputta the Jain spoke thus to the householder Upāli:

"You, householder, are out of your mind; you, householder, are idiotic.

Saying: 'I, revered sir, will refute the recluse Gotama', and having gone (to him), you have returned enmeshed in a great verbal tangle.[26]

Householder, as a man, a gelder, having gone away, might return with removed testicles, or as a man, a gouger, having gone away, might return with removed eyeballs, even so did you, householder, saying, 'I revered sir, will refute the recluse Gotama,' having gone (to him), returned enmeshed in a great verbal tangle.

You, householder, were enticed by the 'enticing device' of the recluse Gotama."

"Auspicious, revered sir, is this 'enticing device,' lovely, revered sir, is this 'enticing device.'

If, revered sir, my dear kith and kin [49] could be enticed by this 'enticing,' for long it would be for the welfare and happiness of my dear kith and kin.

And, revered sir, if all nobles could be enticed by this 'enticing,' for long it would be for the [384] welfare and happiness of all nobles also.

And, revered sir, if all brahmans ...

all merchants ...

all workers could be enticed by this 'enticing,' for long it would be for the welfare and happiness of all workers also.

And, revered sir, if the world, with its devas, its Māras, its Brahmās, creation with its recluses and brahmans, its devas and men, could be enticed by this 'enticing,' for long it would be for the welfare and happiness of this world with its devas its Māras, its Brahmās, of creation with its recluses and brahmans, its devas and men.

Well then, revered sir, I will make you a parable, for by a parable some intelligent persons here understand the meaning of what has been said.[27]

Once upon a time, revered sir, a certain brahman, worn, old, full of years, had a young brahman wife, pregnant and nearing her confinement.

Then, sir, that young brahman woman spoke thus to that brahman:

'Go you, brahman, having bought a young male monkey at a shop, bring him along so that he can be a playmate for my little boy.'

When this had been said, revered sir, that brahman spoke thus to that young brahman woman:

'Wait, my dear, until you have given birth.

If you, my dear, give birth to a little boy, then having bought a young male monkey at that shop, I will bring him along so that he can be a playmate for your little boy.

But if you, my dear, give birth to a little girl, having bought a young female monkey at that shop, I will bring her along so that she can be a playmate for your little girl.' And a second time ...

And a third time that young brahman woman spoke thus to that brahman:

'Go you, brahman, having bought a young male monkey at a shop, bring him along so that he can be a playmate for my little boy.'

Then, revered sir, that brahman, being passionately in love with that young brahman woman, having bought a young male monkey at that shop, and having brought him back, spoke thus to that young brahman woman:

'My dear, this is the young male monkey, bought for you at that shop, [385] and who has come to be a playmate for your little boy.'

When this had been said, revered sir, that young brahman woman said to that brahman:

'Do you go, brahman, and taking that young male monkey, approach Rattapāni, the dyer's son; having approached, speak thus to Rattapāni, the dyer's son:

'Good [50] Rattapāni, I want this young male monkey dyed a daubed yellow colour, thoroughly pressed all round,[28] and made smooth on each side.'

Then, revered sir, that brahman, being passionately in love with that young brahman woman, taking that young male monkey, approached Rattapāni, the dyer's son; having approached, he spoke thus to Rattapāni, the dyer's son:

'Good Rattapāni, I want this young male monkey dyed a daubed yellow colour, thoroughly pressed all round, and made smooth on each side.'

When this had been said, Rattapāni, the dyer's son, spoke thus to that brahman:

'Yes, sir, this young male monkey can take colouring, but he can't take pressing or smoothing.'

Even so, revered sir, is this doctrine[29] of the foolish Jains, for it takes colouring from fools but not from the wise,[30] it does not take (kindly) to examination, it does not take (kindly) to smoothing.

Then, revered sir, after a time that brahman, taking a new pair of garments, approached Rattapāni, the dyer's son; having approached, he spoke thus to Rattapāni, the dyer's son:

'Good Rattapāni, I want this new pair of garments dyed a daubed yellow colour, thoroughly pressed all round, and made smooth on each side.'

When this had been said, Rattapāni, the dyer's son, spoke thus to that brahman:

'Yes, sir, this new pair of garments of yours can take the colouring and it can take the pressing and it can take the smoothing.'

Even so, revered sir, is the doctrine of this Lord, perfected one, fully Self-Awakened One, for it takes its colouring from the wise, not from fools, and it takes (kindly) to examination and it takes (kindly) to smoothing."

"Householder, this company including the rulers know thus: Upāli the householder is a disciple of Nātaputta the Jain.

Householder, whose disciple do we understand you to be?"

When this had been said, the householder Upāli, rising from his seat, having arranged his upper cloth over one shoulder, [386] having saluted the Lord with joined palms, spoke thus to Nātaputta the Jain: "Well then, revered sir, hear whose disciple I am:

Of the wise,[31] whose confusion is gone, whose mental barrenness is split asunder,[32] who has won to victory,

[51] Who is without ill,[33] of very even mind, of grown moral habit, of lovely wisdom,

The 'All-within,'[34] the stainless - of this Lord the disciple am I.

Of him who has no doubts, rejoicing, the material things of the world renounced,[35] of joyful sympathy,

Who is a recluse, a human being, in his last body, a man,

The peerless, the dustless - of this Lord the disciple am I.

Of him who is sure, skilled, the leader away,[36] the excellent charioteer,

The matchless, the shining, of no incertitude,[37] bringing light,

Breaking pride, the hero[38] - of this Lord the disciple am I.

Of the noblest of men, immeasurable, deep,[39] won to knowledge,[40]

Bringer of security, a knower,[41] on Dhamma standing, self-controlled,

Who has gone beyond attachment, who is freed - of this Lord the disciple am I.

Of the supreme one,[42] whose lodgings are remote, who has destroyed the fetters, who is freed,

Who speaks amiably, who is purified, the flag laid low,[43] passionless,

Tamed, without impediments[44] - of this Lord the disciple am I.

[52] Of the seventh seer,[45] trust gone,[46] of threefold wisdom, Brahma-attained,[47]

Washen, skilled in the lines,[48] tranquil, who discovered knowledge.

Breaker of the citadel, Sakka[49] - of this Lord the disciple am I.

Of the pure one, whose self is developed, who has attained the attainable,[50] the expounder,

The one with recollection, whose vision is clear,[51] not bent on passion,[52] without hatred,

Impassible, attained to mastery - of this Lord the disciple am I.

[53] Of him who has gone to the highest, the meditator, inwardly unobstructed,[53] cleansed,

The unattached, the unaiming,[54] the aloof, the attainer of the highest,

The crossed over, the helper across - of this Lord the disciple am I.

Of the calmed, the one of extensive wisdom, of great wisdom, without greed,[55]

The Tathāgata, the Well-farer, incomparable person, unequalled,

The confident, the accomplished - of this Lord the disciple am I.

Of the cutter off of craving, the Awakened One, obscurity gone,[56] unstained,

Worthy of offerings, the yakkha,[57] the best of persons, beyond measure,[58]

Great, attained to the height of glory - of this Lord the disciple am I."

"But when were these splendours of the recluse Gotama collected[59] by you, householder?"

"Revered sir, it is as if there were a great heap of flowers, of different flowers,[60] [387] which a clever garland-maker or his apprentice might string into a variegated garland; even so, revered sir, this Lord has many splendours, many hundreds of splendours.

And who, revered sir, would not give praise[61] to one deserving praise?"

[54] But because Nātaputta the Jain could not bear the eulogy of the Lord, then and there hot blood issued from his mouth.[62]

Discourse with Upāli

[1] He was a merchant who apparently sold mantles (pāvāra) in pairs. Hence be was also called Dussapāvārika, MA. iii. 52; DA. ii. 873; SA. iii. 207.

[2] This name means "The one of long austerity."

Daṇḍa. Stick = to pierce; punishment; stake (out) = to claim, guard or protect; stake = to place on a stick, impale; punishment; shake a stick at: to threaten; stick = to fix in place, restrain. > the rod, staff, quarter-staff, spear

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

1. Gahapati Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

1. The Division on Householders

57. Discourse on the Canine Ascetic

Kukkura-Vatika Suttaṃ

[54]

THUS have I heard:

At one time the Lord was staying among the Koḷiyans; the market town of the Koḷiyans was called Haliddavasana.[1]

Then Puṇṇa, a Koḷiyan who was a bovine ascetic,[2]

and Seniya who was an unclothed canine ascetic,[3]

approached the Lord;

having approached,

Puṇṇa, the Koḷiyan who was the bovine ascetic,

after greeting the Lord,

sat down at a respectful distance.

But Seniya the unclothed canine ascetic,

having exchanged greetings with the Lord

and conversed in a friendly and courteous way,

sat down at a respectful distance

doubling up like a dog.[4]

As he was sitting down at a respectful distance,

Puṇṇa, the Koḷiyan,

the bovine ascetic,

spoke thus to the Lord:

[55] "Revered sir, this Seniya,

an unclothed canine ascetic,

is a doer of things hard to do -

he eats lying on the ground,

a canine practice

which has been carried out in full by him

for a long time.

What is his bourn,[5] what his future state?"

"Enough, Puṇṇa,

let this be,

do not ask me this."

And a second time Puṇṇa, the Koḷiyan,

the bovine ascetic,

spoke thus to the Lord:

"Revered sir, this Seniya,

an unclothed canine ascetic,

is a doer of things hard to do -

he eats lying on the ground,

a canine practice

which has been carried out in full by him

for a long time.

What is his bourn, what his future state?"

[And a second time the Lord responded]:

"Enough, Puṇṇa,

let this be,

do not ask me this."

And a third time Puṇṇa, the Koḷiyan,

the bovine ascetic,

spoke thus to the Lord:

"Revered sir, this Seniya,

an unclothed canine ascetic,

is a doer of things hard to do -

he eats lying on the ground,

a canine practice

which has been carried out in full by him

for a long time.

What is his bourn, what his future state?"

"Although I, Puṇṇa,

did not really countenance your (question) and said:

'Enough, Puṇṇa,

let this be,

do not ask me this,'

nevertheless I will explain to you.

Here, Puṇṇa,

someone develops the canine practice completely and constantly,

he develops the canine habits[6] completely and constantly,

he develops the canine mentality completely and constantly,

he develops the canine behaviour[7] completely and constantly.

Having developed the canine practice completely and constantly,

having developed the canine habits completely and constantly,

having developed the canine mentality completely and constantly,

having developed the canine behaviour completely and constantly,

he, on the breaking up of the body after dying,

arises in companionship with dogs.

But if he should have a view like this:

'I, through this habit

or practice

or austerity

or chastity,[8]

will become a deva[9]

or a (lesser) deva'.[10] -

that is a wrong view on his part.

I, Puṇṇa, say that there is one of two bourns for one of wrong view:

either Niraya Hell or animal birth.

So it is, Puṇṇa,

that the canine practice,

on prospering,

leads to companionship with dogs,

on failing,

to Niraya Hell."

When this had been said,

Seniya the unclothed canine ascetic

cried out and burst into tears.

Then the Lord spoke thus to Puṇṇa, the Koḷiyan,

the bovine ascetic:

"I did not countenance this (question) of yours, Puṇṇa,

(so) I said:

'Enough, Puṇṇa,

let this be,

do not ask me this.'"

"I, revered sir,

am not crying because the Lord speaks thus about me.

It is, revered sir,

because this canine practice has been carried [56] out in full by me for a long time.

Revered sir, this Puṇṇa, the Koḷiyan

is a bovine ascetic,

and the bovine practice

has been carried out in full by him

for a long time.

What is his bourn, what his future state?'

"Enough, Seniya, let this be, do not ask me this."

And a second time Seniya the unclothed canine ascetic spoke thus to the Lord:

Revered sir, this Puṇṇa, the Koḷiyan

is a bovine ascetic,

and the bovine practice

has been carried out in full by him

for a long time.

What is his bourn, what his future state?'

[And a second time the Lord responded]:

"Enough, Seniya, let this be, do not ask me this."

And a third time Seniya the unclothed canine ascetic spoke thus to the Lord:

Revered sir, this Puṇṇa, the Koḷiyan

is a bovine ascetic,

and the bovine practice

has been carried out in full by him

for a long time.

What is his bourn, what his future state?'

"Although, Seniya, I did not really countenance your (question) and said:

'Enough, Seniya, let this be, do not ask me this,'

nevertheless I will explain to you.

Here, Seniya,

someone develops the bovine practice completely and constantly,

he develops the bovine habits completely and constantly,

he develops the bovine mentality completely and constantly,

he develops the bovine behaviour completely and constantly.

Having developed the bovine practice completely and constantly,

having developed the bovine habits completely and constantly,

having developed the bovine mentality completely and constantly,

having developed the bovine behaviour completely and constantly, he,

on the breaking up of the body after dying,

arises in companionship with cattle.

But if he should have a view like this:

'I, through this habit

or practice

or austerity

or chastity,

will become a deva

or a (lesser) deva' -

that is a wrong view on his part.

I, Seniya, say that there is one of two bourns

for one of wrong view:

either Niraya Hell or animal birth.

So it is, Seniya,

that the bovine practice,

on prospering,

leads to companionship with cattle,

on failing,

to Niraya Hell."

When this had been said,

Puṇṇa, the Koḷiyan,

the bovine ascetic,

cried out and burst into tears.

Then the Lord spoke thus to Seniya,

the unclothed canine ascetic:

"I did not countenance this (question) of yours, Seniya,

(so) I said:

'Enough, Seniya, let this be, do not ask me this.'"

"I, revered sir, am not crying because the Lord speaks thus about me.

It is, revered sir,

because this bovine practice has been carried out in full by me for a long time.

Revered sir, I have trust[11] in the Lord thus:

The Lord is able so to teach dhamma

that I might give up this bovine practice,

and Seniya the unclothed canine ascetic

might give up that canine practice."

"Well then, Puṇṇa, listen,

pay careful attention,

and I will speak."

"Yes, revered sir," Puṇṇa, the Koḷiyan,

the bovine ascetic,

answered the Lord in assent.

The Lord spoke thus:

[57] "Puṇṇa, these four (kinds of) deeds[12]

are made known by me,

having realized them by my own super-knowledge.

What four?

There is, Puṇṇa,

the deed that is dark,

dark in result.

There is, Puṇṇa,

the deed that is bright,

bright in result.

There is, Puṇṇa,

the deed that is dark and bright,

dark and bright in result.

There is, Puṇṇa,

the deed that is not dark (and) not bright,

neither dark nor bright in result,

the deed that conduces to the destruction of deeds.[13]

And what, Puṇṇa,

is the deed that is dark,

dark in result?

As to this, Puṇṇa,

someone effects[14] an activity of body[15] that is harmful,

he effects an activity of speech that is harmful,

he effects an activity of mind that is harmful.

He, having effected an activity of body that is harmful,

having effected an activity of speech that is harmful,

having effected an activity of mind that is harmful,

arises in a world that is harmful.

Because he has uprisen in a world that is harmful,

harmful sensory impingements assail him.

He, being assailed by harmful sensory impingements,

experiences a harmful feeling,

without exception painful,

even as do creatures in Niraya Hell.

In this way,[16]Puṇṇa,

there is the uprising of a being

from what has come to be[17];

he uprises according to what he does[18];

when he has uprisen

sensory impingements assail him.

So I speak thus, Puṇṇa,:

Creatures are heirs to deeds.[19]

This, Puṇṇa, is called

the deed that is dark,

dark in result.

And what, Puṇṇa,

is the deed that is bright,

bright in result?

As to this, Puṇṇa,

someone effects an activity of body that is harmless,

effects an activity of speech that is harmless,

effects an activity of mind that is harmless.

He, having effected an activity of body that is harmless,

having effected an activity of speech that is harmless,

having effected an activity of mind that is harmless,

arises in a world that is harmless.

Because he has uprisen in a world that is harmless,

harmless sensory impingements assail him.

He, being assailed by harmless sensory impingements,

experiences a harmless feeling,

without exception pleasant,

even as do the Ever-Radiant devas.

In this way, Puṇṇa,

there is the uprising of a being from what has come [58] to be;

he uprises according to what he does;

when he has uprisen

sensory impingements assail him.

So I speak thus, Puṇṇa,:

Creatures are heirs to deeds.

This, Puṇṇa,

is called the deed that is bright,

bright in result.

And what, Puṇṇa,

is the deed that is dark and bright,

dark and bright in result?

As to this, Puṇṇa,

someone effects an activity of body that is harmful and harmless,

effects an activity of speech that is harmful and harmless,

effects an activity of mind that is harmful and harmless.

He, having effected an activity of body that is harmful and harmless,

having effected an activity of speech that is harmful and harmless,

having effected an activity of mind that is harmful and harmless,

arises in a world that is harmful and harmless.

Because he has uprisen in a world that is harmful and harmless,

harmful and harmless sensory impingements assail him.

He, being assailed by harmful and harmless sensory impingements,

experiences a feeling that is harmful and harmless,

partially pleasant and painful,

even as do men and some devas

and some in the sorrowful state.[20]

In this way, Puṇṇa,

there is the uprising of a being from what has come to be;

he uprises according to what he does;

when he has uprisen

sensory impingements assail him.

So I speak thus, Puṇṇa,:

Creatures are heirs to deeds.[21]

This, Puṇṇa,

is called the deed that is dark and bright,

dark and bright in result.

And what, Puṇṇa,

is the deed that is not dark (and) not bright,

neither dark nor bright in result,

the deed that conduces to the destruction of deeds?

Where, Puṇṇa,

there is the will[22] to get rid of that deed

that is dark,

dark in result,

and the will to get rid of that deed

that is bright,

bright in result,

and the will to get rid of that deed

that is dark and bright,

dark and bright in result,

this, Puṇṇa,

is called the deed that is not dark (and) not bright,

neither dark nor bright in result,

the deed that conduces to the destruction of deeds.

These, Puṇṇa,

are the four (kinds of) deeds made known by me,

having realized them by my own super-knowledge."

When this had been said,

Puṇṇa, the Koḷiyan,

the bovine ascetic, spoke thus to the Lord:

"It is excellent, revered sir,

it is excellent, revered sir.

It is as if, revered sir one might set upright what had been upset,

or might disclose what was covered,

or show the way to one who had gone astray,

or bring an oil-lamp into the darkness

so that those with vision might see material shapes —

even so in many a figure has Dhamma been made clear by the Lord.

I, revered sir, am going to the Lord for refuge

and the Dhamma

and to the Order of monks.

May the Lord accept me as a lay-disciple

going for refuge from this day forth

for as long as life lasts."

But Seniya the unclothed canine ascetic

spoke thus to the Lord:

"It is excellent, revered sir,

it is excellent, revered sir.

It is as if, revered sir, one might set upright what had been upset,

or might [59] disclose what was covered,

or show the way to one who had gone astray,

or bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so in many a figure has Dhamma been made clear by the Lord.

Thus I, revered sir, am going to the Lord for refuge

and to dhamma

and to the Order of monks.

Revered sir, may I receive the going forth in the Lord's presence,

may I receive ordination?"

"Seniya, if a former member of another sect

wishes for the going forth in this Dhamma and discipline,

wishes for ordination,

he undertakes probation for four months[23];

at the end of the four months

the monks, if they so decide,

may let him go forth,

may ordain him into the status of a monk;

but even here differences among individuals are known to me."[24]

"If, revered sir, former members of other sects,

wishing for the going forth in this Dhamma and discipline,

wishing for ordination,

undertake probation for four months,

and if at the end of the four months

the monks, if they so decide,

let them go forth,

ordain them into the status of a monk,

then will I undertake probation for four years[25];

at the end of the four years

the monks, if they so decide,

may let me go forth,

may ordain me into the status of a monk."

But Seniya, the unclothed canine ascetic,

received the going forth in the Lord's presence,

he received ordination.[26]

Soon after he was ordained

the venerable Seniya,

dwelling alone,

aloof,

diligent,

ardent,

self-resolute,

in no long time

having realized here-now

by his own super-knowledge

that matchless culmination of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it,

abided in it.

And he knew:

Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.

So was the venerable Seniya one of the perfected ones.

Discourse on the Canine Ascetic

[1] At the time when it was building people wore golden coloured garments, haliddavatthanivatthā, to celebrate the "lunar mansion." Vasana means both a garment and a habitation. The name Haliddavasana occurs also at S. v. 115.

[2] go-vatika. Having undertaken the "cow-practice," go-vata, putting a horn on his head and tying on a tail, he went about grazing with cows, MA. iii. 100.

[3] kukkura-vatika, having undertaken the "dog-practice," he did everything done by a dog. See D. iii. 6-7 for the habits of Korakkhattiya, the unclothed canine ascetic.

[4] MA. iii. 100, like a dog, sunakha, in his master's presence. Having scratched the ground with his two feet he sits down hunched, and greets the Lord by saying, "I will do what a dog does"; then having scratched the ground with his two hands, shaking his head, he says bhun bhun, and doubling in his hands and feet, he sits down like a dog.

[5] gati, going, destination, karmic course.

[6] kukkura-sīla. MA. iii. 101 explains as kukkurācāra.

[7] kukkurākappa, in standing, walking, sitting, lying down, baring the teeth on seeing actual dogs.

[8] So explained at MA. iii. 101. Brahmacariya is also the higher life.

[9] A Sakka or Suyāma, etc.

[10] A certain deva in the second or third position. For devaññalara, cf. S. iv. 180, A. iv. 461.

[11] pasanna, satisfaction, pleasure, approval, appreciation.

[12] See A ii. 230 ff., and G.S. ii. 238 f.; cf. D. iii. 230, Netti. 98, 159, Asl 89.

[13] On the Jains' mistaken conception of the importance and consequences of this, see M: i. 93.

[14] abhisaṇkharoti. Cf. A. i. 122 f., ii. 230.

[15] kāyasaṅkhāra. Cf. M. i. 301; and see M.L.S. i. Intr. p. xxiv.

[16] This sentence and the next are omitted at A. ii. 230, but occur at A. v. 289 ff.

[17] bhūta bhūtassa upapatti hoti.

[18] Cf. Chānd. Up. 5. 10. 7; Bṛhad. Up. 4. 4. 5.

[19] Cf. A. iii. 72, 186, v. 289.

[20] Cf. M. i. 73, of those of spontaneous uprising.

[21] This paragraph, except the first and last sentences, is quoted at Kvu. 522.

[22] cetanā.

[23] Laid down at Vin, i. 69. See also M. i, 494, 512; D. i. 176; S. ii. 21; Sn. p. 101-102.

[24] One meriting probation but not another, MA. iii. 106; VinA. v. 990. For as SnA. ii. 436 (citing Vin. i. 71) points out, the fire-worshipping matted hair ascetics are exempt from the four months' probation.

[25] The same willingness to undertake probation for four years, instead of the four prescribed months, is manifested e.g. by Vacchagotta at M. i. 494, and Māgandiya at M. i. 512.

[26] MA. iii. 106 says that the Lord thought that Seniya, on account of his keen desire, did not merit probation. But he was not ordained (by the Lord himself) by the eki bhikkhu formula; he was "received" or allowed to go forth by a monk acting on the Lord's instructions, and then brought into the Lord's presence.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

1. Gahapati Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

1. The Division on Householders

58. Discourse to Abhaya

Abhaya Rāja-Kumāra Suttaṃ

[392] [60]

THUS have I heard:

At one time the Lord was staying near Rājagaha

in the Bamboo Grove at the squirrels' feeding place.

Then Prince Abhaya[1] approached Nātaputta the Jain;

having approached,

having greeted Nātaputta the Jain,

he sat down at a respectful distance.

Nātaputta the Jain spoke thus[2] to Prince Abhaya

as he was sitting down at a respectful distance:

"Come you, Prince,

refute the recluse Gotama

so that a lovely reputation goes forth about you

to the effect that the recluse Gotama

of such great psychic power,

of such great majesty,

was refuted by Prince Abhaya."

"But how can I, revered sir,

refute the recluse Gotama

who is of such great psychic power,

of such great majesty?"

"Come you, Prince,

approach the recluse Gotama;

having approached,

speak thus to the recluse Gotama:

'Now, revered sir, could a Tathāgata utter a speech

that is disliked by others,

disagreeable to them?'

If the recluse Gotama

on being questioned by you thus

should answer:

'Prince, a Tathāgata could utter a speech

that is disliked by others,

disagreeable to them,'

then you should speak to him thus:

'But then, where is the difference, revered sir,

between you and an average person?

For an average person

could also utter a speech

that is disliked by others,

disagreeable to them.'

But if the recluse Gotama,

on being questioned thus by you,

should answer:

'Prince, a Tathāgata could not utter a speech

[393]that is disliked by others,

disagreeable to them,'

then you should speak to him thus:

'Then how is it, revered sir,

that when Devadatta was told by you:

"Devadatta is doomed to a sorrowful way[3]

(after death),

[61] Devadatta is doomed to Niraya Hell,

Devadatta is fixed for a kalpa,[4]

Devadatta is incurable,"[5]

Devadatta was angry

and displeased with you for these words?'

Prince, the recluse Gotama,

on being asked this double-edged question[6] by you

will neither be able to spew out

nor swallow down[7] (the puzzle).

Just like an iron hook

stuck in a man's throat

that he can neither spew out

nor swallow down,

even so, Prince, the recluse Gotama,

on being asked this double-edged question by you,

will neither be able to spew out

nor swallow down (the puzzle)."

"Very well, revered sir,"

and Prince Abhaya

having answered Nātaputta the Jain in assent,

rising from his seat,

having greeted Nātaputta the Jain

keeping his right side towards him,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

Alter looking at the sun,

it occurred to Prince Abhaya

as he was sitting down at a respectful distance:

"It is not the right time today

to refute the Lord,

but tomorrow I,

in my own house,

will refute the Lord,"

and he spoke thus to the Lord:

"Revered sir, may the Lord consent

to take a meal with me on the morrow

with three others?"[8]

The Lord consented by becoming silent.

Then Prince Abhaya,

having understood the lord's consent,

rising from his seat,

having greeted the Lord,

departed keeping his right side towards him.

Then the Lord,

at the end of that night,

having dressed in the early morning,

taking his bowl and robe,

approached Prince Abhaya's dwelling;

having approached,

he sat down on the appointed seat.

Then Prince Abhaya

with his own hand

served and satisfied the Lord

with sumptuous solid and soft [62] foods.

Then when the Lord had eaten

and had withdrawn his hand from the bowl,

Prince Abhaya, taking a low seat,

sat down at a respectful distance.

Prince Abhaya, sitting down at a respectful distance,

spoke thus to the Lord:

"Now, revered sir,

could a Tathāgata utter a speech disliked by others,

disagreeable to them?"

"Is not this one-sided,[9] Prince?"

"At this point, revered sir,

the Jains have lost."[10]

"Why do you speak thus, Prince:

[394] 'At this point, revered sir, the Jains have lost'?"

"Now, I, revered sir, approached Nātaputta the Jain;

having approached,

having greeted Nātaputta the Jain,

I sat down at a respectful distance.

Nātaputta the Jain spoke thus to me, revered sir,

as I was sitting down at a respectful distance:

"Come you, Prince,

refute the recluse Gotama

so that a lovely reputation goes forth about you

to the effect that the recluse Gotama

of such great psychic power,

of such great majesty,

was refuted by Prince Abhaya."

"But how can I, revered sir,

refute the recluse Gotama

who is of such great psychic power,

of such great majesty?"

"Come you, Prince,

approach the recluse Gotama;

having approached,

speak thus to the recluse Gotama:

'Now, revered sir, could a Tathāgata utter a speech

that is disliked by others,

disagreeable to them?'

If the recluse Gotama

on being questioned by you thus

should answer:

'Prince, a Tathāgata could utter a speech

that is disliked by others,

disagreeable to them,'

then you should speak to him thus:

'But then, where is the difference, revered sir,

between you and an average person?

For an average person

could also utter a speech

that is disliked by others,

disagreeable to them.'

But if the recluse Gotama,

on being questioned thus by you,

should answer:

'Prince, a Tathāgata could not utter a speech

that is disliked by others,

disagreeable to them,'

then you should speak to him thus:

'Then how is it, revered sir,

that when Devadatta was told by you:

"Devadatta is doomed to a sorrowful way

(after death),

Devadatta is doomed to Niraya Hell,

Devadatta is fixed for a kalpa,

Devadatta is incurable,"

Devadatta was angry

and displeased with you for these words?'

Prince, the recluse Gotama,

on being asked this double-edged question by you

will neither be able to spew out

nor swallow down (the puzzle).

Just like an iron hook

stuck in a man's throat

that he can neither spew out

nor swallow down,

even so, Prince, the recluse Gotama,

on being asked this double-edged question by you,

will neither be able to spew out

nor swallow down (the puzzle)."

At that time an innocent little baby boy

was lying on its back[11]

on Prince Abhaya's knees.

Then the Lord spoke thus to Prince Abhaya:

"What [395] do you think about this, Prince?

If this boy

owing to your carelessness

or that of his nurse

were to put a stick or stone into his mouth,

what would you do for him?"

"I would get it out, revered sir.

And if I, revered sir,

were not able to get it out at once,

then taking hold of his head with my left hand,

crooking a finger,

I would get it out with my right hand,

even though it were with blood.

What is the reason for this?

Revered sir, I have compassion for the boy."

"Even so, Prince,

whatever speech the Tathāgata knows to be not fact,

not true,

not connected with the goal,

and that is not liked by others,

disagreeable to them,

that speech the Tathāgata does not utter.

And whatever speech a Tathāgata knows to be fact,

true,

but not connected with the goal,

and not liked by others,

disagree- [63] able to them,

neither does the Tathāgata utter that speech.

And whatever speech the Tathāgata knows to be fact,

true,

connected with the goal,

but not liked by others,

disagreeable to them,

the Tathāgata is aware of the right time

for explaining that speech.

Whatever speech the Tathāgata knows to be not fact,

not true,

not connected with the goal,

but that is liked by others,

agreeable to them,

that speech the Tathāgata does not utter.

And whatever speech the Tathāgata knows to be fact,

true,

but not connected with the goal,

yet liked by others,

agreeable to them,

neither does the Tathāgata utter that speech.

And whatever speech the Tathāgata knows to be fact,

true,

connected with the goal,

and liked by others,

agreeable to them,

the Tathāgata is aware of the right time

for explaining that speech.

What is the reason for this?

It is, Prince, that the Tathāgata has compassion for creatures."

"Revered sir, if those who are learned nobles

and learned brahmans

and learned householders

and learned recluses

approach the Tathāgata

and ask him a question they have constructed -

has the Lord already reflected in his mind on this,

thinking:

'Whoever, having approached me,

questions me like this,

then, asked thus,

I will answer them thus,

or does (the answer) occur to a Tathāgata immediately?"[12]

"Well then, Prince,

I will ask you a question in return.

As it may please you,

so may you answer it.

What do you think about this, Prince?

Are you skilled in the various parts of a chariot?"

"Yes, revered sir,

I am skilled in the various parts of a chariot."

"What do you think about this, Prince?

If those who have approached you

should ask thus:

'What is the name

of this particular part of the chariot?'

would you have already [396] reflected on this in your mind,

thinking:

'If those who have approached me

should ask thus,

then I will answer them thus,'

or would (the answer) occur to you immediately?"

"Because, revered sir,

I am a renowned charioteer,

skilled in the various parts of a chariot,

all the particular parts of a chariot

are fully known to me,

so (the answer) would occur to me immediately."

"Even so, Prince,

if those who are learned nobles

and learned brahmans

and learned householders

and learned recluses

approach the Tathāgata

and ask him a question they have constructed,

(the answer) occurs to the Tathāgata immediately.

What is the reason [64] for this?

It is, Prince, that the constitution of Dhamma[13]

is fully penetrated by the Tathāgata,

and because of his full penetration

of the constitution of Dhamma

(the answer) occurs to the Tathāgata immediately."

When this had been said,

Prince Abhaya spoke thus to the Lord:

It is excellent, revered sir,

it is excellent, revered sir.

It is as if, one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the the Lord.

I am going to the Lord for refuge,

and to Dhamma

and to the Order of monks.

May the Lord accept me

as a lay-follower,

one gone for refuge from today forth

for as long as life lasts."

Discourse to Prince Abhaya

[1] Son of King Bimbisara.

[2] cf. S. iv. 323.

[3] āpāyika, a man in "Misery." These and the following three expressions are also found at Vin. ii. 202, It. p. 85, A. iii. 402, iv. 160, etc. Cf. Vin. Texts iii. 262, n. 3.

[4] kappaṭṭha, endures for an eon in these states (Misery and Hell), incapable of winning out of them to happier births during this eon, kappa.

[5] atekiccha. Mrs. Rhys Davids, G.S. iii. p. xiv refers to atekiccha as having "the fearful implication, possibly monkish, of a Buddhist hell that is unending," or, as MA. iii. 108 says, buddhasahassena, while a thousand Buddhas come and go. Certainly the Hell, for Devadatta, endures as long as the kalpa, but the kalpa, as in Hindu philosophy, is regarded as subject to "involution," absorption, rest, before it evolves or manifests again - and endlessly again. Only the major, almost symbolical events are repeated in each kalpa; the details vary, so after this kalpa Devadatta is no longer doomed to states of misery and Hell.

[6] Cf. Miln.. 108, 162; K.S. iv. 229, n., "the horns of a dilemma."

[7] Cf. Miln.. 5.

[8] attacatuttho, himself as the fourth, as at M. iii. 145, A. iii. 30. MA. iii. 109 says Abhaya did not ask more in case they quarrelled, nor did he ask them individually lest he was reproached for miserliness, but he compromised by asking three with Gotama as the fourth.

[9] ekaṃsena. No doubt referring to the two-edged question the Jains planned to ask Gotama so as to trip him up. Cf. ekaṃsavādo at M. ii. 197.

[10] anassuṃ, are frustrated. MA. iii. 109 says naṭṭhā, lost, destroyed, perished. The meaning is that in view of this counter-question of Gotama's, the Jains are already defeated as the further questions they had devised would now be meaningless.

[11] Cf. A. iii. 6. For the opening phrase, cf. M. i. 324, ii. 24.

[12] ṭhanaso, both on the spot (ṭhānu-p-pattika) and at that moment (tath khaṇaṃ). It means "without an interval or a cause (of change), at once, immediately, spontaneously, impromptu." P.E.D.

[13] The word dhamma-dhātu, as the ultimate principle or own-nature, own-being, self-nature, of Dhamma occurs also at D. ii. 8. It is explained at MA. iii. 113 as dhammasabhāva. At S. ii. 143, Netti. 64, Vism. 486 it would seem to be used in the sense of mental state considered as an irreducible element, cf. Dhs. 67, 69, Vbh. 87, 89. For a more detailed discussion of the Buddha's "power of immediate response," see A.K. Coomaraswamy, Some Pali Words, H.J.A.S., vol. IV, No. 2, July 1939, p. 188.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

1. Gahapati Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

1. The Division on Householders

59. Discourse on Much to Be Experienced

Bahu-Vedaniya Suttaṃ

[64]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then[1] Five-tools,[2] the carpenter,

approached the venerable Udāyin[3];

having approached,

having greeted the venerable Udāyin,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Fivetools, the carpenter, spoke thus

to the venerable Udāyin:

[65] "Now, revered Udāyin,

how many feelings are spoken of by the Lord?"

"Three, householder,[4]

are the feelings

that are spoken of by the Lord:

pleasant feeling,

painful feeling,

feeling that is neither painful nor pleasant.

These, householder,

are the three feelings

spoken of by the Lord."

"Revered Udāyin,

three feelings are not spoken of by the Lord.

Two feelings are spoken of by the Lord:

pleasant feeling,

painful feeling.

Revered sir, that feeling which is neither painful nor pleasant,

that is spoken of by the Lord

as belonging to exquisite happiness."

And a second time the venerable Udāyin

spoke thus to Fivetools, the carpenter:

"Three, householder,

are the feelings

that are spoken of by the Lord:

pleasant feeling,

painful feeling,

feeling that is neither painful nor pleasant.

These, householder,

are the three feelings

spoken of by the Lord."

And a second time Fivetools the carpenter spoke thus to the venerable Udāyin:

Two feelings are spoken of by the Lord:

pleasant feeling,

painful feeling.

Revered sir, that feeling which is neither painful nor pleasant,

that is spoken of by the Lord

as belonging to exquisite happiness."

And a third time the venerable Udāyin

spoke thus to Fivetools, the carpenter:

"Three, householder,

are the feelings

that are spoken of by the Lord:

pleasant feeling,

painful feeling,

feeling that is neither painful nor pleasant.

These, householder,

are the three feelings

spoken of by the Lord."

And a third time Fivetools the carpenter spoke thus to the venerable Udāyin:

Two feelings are spoken of by the Lord:

pleasant feeling,

painful feeling.

Revered sir, that feeling which is neither painful nor pleasant,

that is spoken of by the Lord

as belonging to exquisite happiness."

So neither was the venerable Udāyin

able to convince Fivetools the carpenter,

nor was Fivetools the carpenter

able to convince the venerable Udāyin.

Now, the venerable Ānanda overheard this conversation

between the venerable Udāyin

and Fivetools the carpenter.

Then the venerable Ānanda approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

Seated at a respectful distance,

the venerable Ānanda told the Lord

the whole of the conversation

between the venerable Udāyin

and Fivetools the [66] carpenter as far as it went.[5]

When this had been said,

the Lord spoke thus to the venerable Ānanda:

"Although, Ānanda, Udāyin's classification[6] was right,

Fivetools the carpenter disagreed;

and although Fivetools the carpenters classification was right,

Udāyin disagreed.

Ānanda, two feelings[7] are spoken of by me

according to (one) classification,

and three feelings[8] are spoken of by me

according to (one) classification,

and five feelings[9] are spoken of by me

according to (one) classification,

and six feelings[10] are spoken of by me

according to (one) classification,

and eighteen feelings[11] are spoken of by me

according to (one) classification,

and thirty-six feelings[12] are spoken of by me

according to (one) classification,

and one hundred and eight feelings[13] are spoken of by me according to (one) classification.

Thus, Ānanda, is dhamma taught by me

according to classification.

As dhamma, is taught by me thus, Ānanda,

according to classification,

of those who will not accede to,

approve of

or accept

what has been well said,

well spoken by each other,

this is to be expected:

that they will live wrangling,

quarrelsome,

disputatious,

wounding one another

with the weapons of the tongue.[14]

Thus, Ānanda, is dhamma taught by me

according to classification.

As dhamma is taught by me thus, Ānanda,

according to classification,

of those who will accede to,

approve of

and accept

what has been well said,

well spoken by each other,

this is to be expected:

that they will live

all together on friendly terms

and harmonious as milk and water blend,

regarding one another with the eye of affection.[15]

Ānanda, there are these five strands of sense-pleasures.[16]

What are the five?

Material shapes cognisable by the eye,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Sounds cognisable by the ear,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Smells cognisable by the nose [67],

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

These, Ānanda, are the five strands of sense-pleasures.

Whatever happiness,

whatever joy, Ānanda,

arises in consequence

of these five strands of sense-pleasures,

it is called

happiness in sense-pleasures.

Whoever, Ānanda, should speak thus:

'This is the highest happiness and joy

that creatures experience' -

this I cannot allow on his part.

What is the reason for this?

There is, Ānanda, another happiness

more excellent and exquisite

than that happiness.[17]

And what, Ānanda, is this other happiness

more excellent and exquisite

than that happiness?

Here, Ānanda, a monk,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters and abides in

the first meditation

that is accompanied by initial thought and discursive thought,

is born of aloofness

and is rapturous and joyful.

This, Ānanda, is the other happiness

that is more excellent and exquisite

than that happiness.

Whoever, Ānanda, should speak thus:

'This is the highest happiness and joy

that creatures experience' -

this I cannot allow on his part.

What is the reason for this?

There is, Ānanda, another happiness

more excellent and exquisite

than that happiness.

And what, Ānanda, is this other happiness

more excellent and exquisite

than that happiness?

Here, Ānanda, a monk,

by allaying initial thought and discursive thought,

his mind inwardly tranquillised

and fixed on one point,

enters and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration,

and is rapturous and joyful.

This, Ānanda, is the other happiness

that is more excellent and exquisite

than that happiness.

Whoever, Ānanda, should speak thus:

'This is the highest happiness and joy

that creatures experience' -

this I cannot allow on his part.

What is the reason for this?

There is, Ānanda, another happiness

more excellent and exquisite

than that happiness.

And what, Ānanda, is this other happiness

more excellent and exquisite

than that happiness?

Here, Ānanda, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

This, Ānanda, is the other happiness

that is more excellent and exquisite

than that happiness.

Whoever, Ānanda, should speak thus:

'This is the highest happiness and joy

that creatures experience' -

this I cannot allow on his part.

What is the reason for this?

There is, Ānanda, another happiness

more excellent and exquisite

than that happiness.

And what, Ānanda, is this other happiness

more excellent and exquisite

than that happiness?

Here, Ānanda, a monk,

by getting rid of happiness

and [68] by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

This, Ānanda, is the other happiness

that is more excellent and exquisite

than that happiness.

Whoever, Ānanda, should speak thus:

'This is the highest happiness and joy

that creatures experience' -

this I cannot allow on his part.

What is the reason for this?

There is, Ānanda, another happiness

more excellent and exquisite

than that happiness.

And what, Ānanda, is this other happiness

more excellent and exquisite

than that happiness?

Here, Ānanda, a monk,

by passing quite beyond perception of material shapes,

by the going down of perception of sensory reactions,

by not attending to perception of variety,

thinking:

'Ether is unending,'

enters on

and abides in the plane of infinite ether.

This, Ānanda, is the other happiness

that is more excellent and exquisite

than that happiness.

Whoever, Ānanda, should speak thus:

'This is the highest happiness and joy

that creatures experience' -

this I cannot allow on his part.

What is the reason for this?

There is, Ānanda, another happiness

more excellent and exquisite

than that happiness.

And what, Ānanda, is this other happiness

more excellent and exquisite

than that happiness?

Here, Ānanda, a monk,

by passing quite beyond the plane of infinite ether,

thinking:

'Consciousness is unending,'

enters on

and abides in

the plane of infinite consciousness.

This, Ānanda, is the other happiness

that is more excellent and exquisite

than that happiness.

Whoever, Ānanda, should speak thus:

'This is the highest happiness and joy

that creatures experience' -

this I cannot allow on his part.

What is the reason for this?

There is, Ānanda, another happiness

more excellent and exquisite

than that happiness.

And what, Ānanda, is this other happiness

more excellent and exquisite

than that happiness?

Here, Ānanda, a monk,

by passing quite beyond the plane of infinite consciousness,

thinking:

'There is not anything,'

enters on

and abides in

the plane of no-thing.

This, Ānanda, is the other happiness

that is more excellent and exquisite

than that happiness.

Whoever, Ānanda, should speak thus:

'This is the highest happiness and joy

that creatures experience' -

this I cannot allow on his part.

What is the reason for this?

There is, Ānanda, another happiness

more excellent and exquisite

than that happiness.

And what, Ānanda, is this other happiness

more excellent and exquisite

than that happiness?

Here, Ānanda, a monk,

by passing quite beyond the plane of no-thing,

enters on

and abides in

the plane of neither-perception-nor-non-perception.

This, Ānanda, is the other happiness

that is more excellent and exquisite

than that happiness.

Whoever, Ānanda, should speak thus:

'This is the highest happiness and joy

that creatures experience' -

this I cannot allow on his part.

What is the reason for this?

There is, Ānanda, another happiness

more excellent and exquisite

than that happiness.

And what, Ānanda, is this other happiness

more excellent and exquisite

than that happiness?

Here, Ānanda, a monk,

by passing quite beyond the plane of neither-perception-nor-non-perception,

enters on

and abides in

the stopping of perception and feeling.

This, [69] Ānanda, is the other happiness

that is more excellent and exquisite

than that happiness.

But the situation occurs, Ānanda,

when wanderers belonging to other sects

may speak thus:

'The recluse Gotama speaks of the stopping of perceiving and feeling,

and lays down that this belongs to happiness.

Now what is this,

now how is this?'

Ānanda, wanderers belonging to other sects

who speak thus

should be spoken to thus:

'Your reverences, the Lord does not lay down that it is only pleasant feeling

that belongs to happiness;

for, your reverences, the Tathāgata lays down

that whenever,

wherever,

whatever

happiness is found

it belongs to happiness.'

Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Discourse on Much to be Experienced

[1] As at S. iv. 223 ff.

[2] See K.S. iv. 149, n. 2. Pañcakaṇga also found at M. ii. 23, iii. 144. His five tools are enumerated at MA. iii. 114 and SA. iii. 79.

[3] MA. iii. 114 calls him paṇḍita-Udāyitthera, the learned Elder Udāyin.

[4] S. iv. 223 f. reads thapati, carpenter, for Majjhima's gahapati, householder.

[5] yāvatako, cf. M. i. 374.

[6] pariyāya, explained by kāraṇa at MA. iii. 114.

[7] Bodily and mental, MA. iii. 114 quoting S. iv. 231.

[8] The three beginning with pleasant (feeling), MA. iii. 114 quoting S. iv. 232.

[9] The five indriyas, beginning with that which is pleasant, MA. iii. 114 quoting S. iv. 232; cf. also S. v. 207.

[10] Six sensory impingements, by way of the doors (of the senses), beginning with the eye, MA. iii. 114 quoting S. iv. 232.

[11] The six ways of attending to material shape founded on happiness, the six founded on grief, the six founded on indifference (or, equanimity).

[12] The six forms of happiness connected with the household life, the six connected with renunciation; the six forms of misery connected with the household life, the six with renunciation; the six "indifferences" of a householder, the six of renunciation, MA. iii. 114 quoting S. iv. 232.

[13] In the past, the future and in the present: each thirty-six feelings. Cf. the 18, 30 and 108 "thoughts" at A. ii. 212.

[14] Cf. Ud. 67, etc.

[15] As at M. i. 206.

[16] As at M. i. 85, 92, 454.

[17] Cf. M. i. 247.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

1. Gahapati Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

1. The Division on Householders

60. Discourse on the Sure

Apaṇṇaka Suttaṃ

[400] [69]

THUS have I heard:

At one time the Lord,

walking on tour among the Kosalans

together with a large Order of monks,[1]

arrived at the Brahman village of the Kosalans named Sālā.

The Brahman householders of Sālā heard:

"It is said that the recluse Gotama,

the son of the Sakyans,

gone forth from the Sakyan family,

and walking on tour among the Kosalans

[401] together with a large Order of monks,

has reached Sālā,

and that a lovely reputation has gone forth

about the Lord Gotama thus:

'The Lord is perfected,

wholly Self-awakened,

endowed with (right) knowledge and conduct,

well-farer,

knower of the worlds,

incomparable charioteer of men to be tamed,

teacher of devas and men,

the Awakened One,

the Lord.

He makes known this world

with the devas,

with Māra,

with Brahmā,

creation

with its recluses and Brahmans,

its devas and men,

having realized them

by his own super-knowledge.

He teaches Dhamma

that is lovely at the [70] beginning,

lovely in the middle,

lovely at the ending,

with the spirit and the letter;

he proclaims the Brahmā-faring

wholly fulfilled,

quite purified.

It were good to see perfected ones like this.'"

Then the Brahman householders of Sālā

approached the Lord;

some, having approached,

having greeted the Lord,

sat down at a respectful distance;

some exchanged greetings with the Lord

and having conversed in a friendly and courteous way,

sat down at a respectful distance;

some, having saluted the Lord with joined palms,

sat down at a respectful distance;

some, having made known their names and clans in the Lord's presence,

sat down at a respectful distance;

some, becoming silent,

sat down at a respectful distance.

As they were sitting down at a respectful distance,

the Lord spoke thus

to the Brahman householders of Sālā:

"Have you, householders,

some satisfactory teacher

in whom your faith is grounded?"

"We have no satisfactory teacher, revered sir,

in whom our faith is grounded."

"If you, householders,

have no satisfactory teacher,

then taking up this sure[2] Dhamma

you should practise it.

For, householders, sure is Dhamma;

rightly undertaken,

it will long be for your welfare and happiness.

And what, householders,

is this sure dhamma?

There are, householders,

some recluses and Brahmans

who speak thus

and are of these views:[3]

'There is no (result of) gift,

there is no (result of) offering,

no (result of) sacrifice;

there is no fruit or ripening of deeds

well done or ill done;

there is not this world,

there is not a world beyond;

there is no (benefit from serving) mother or father;

there are no spontaneously arising beings;

there are not in the world

recluses and Brahmans

who are faring rightly,

proceeding rightly,

and who proclaim this world

and a world beyond,

having realized them

by their own super-knowledge.'

But, householders,

there are [402] some recluses and Brahmans

who speak in direct opposition

to these recluses and Brahmans,

and who say this:

'There is (result of) gift,

there is (result of) offering,

there is (result of) sacrifice;

there is fruit and ripening

of deeds well done and ill done;

there is this world,

there is a world beyond;

there is (benefit from serving) mother and father;

there are spontaneously uprising beings;

there are in the world

recluses and Brahmans

who are faring rightly,

proceeding rightly,

and who proclaim this world

and a world beyond,

[71] having realized them by their own super-knowledge.'

What do you think about this, householders?

Do not these recluses and Brahmans

speak in direct opposition to one another?"[4]

"Yes, revered sir."

"As to this, householders,

of those recluses and Brahmans

who speak thus

and are of these views:

'There is no (result of) gift,

there is no (result of) offering,

no (result of) sacrifice;

there is no fruit or ripening of deeds

well done or ill done;

there is not this world,

there is not a world beyond;

there is no (benefit from serving) mother or father;

there are no spontaneously arising beings;

there are not in the world

recluses and Brahmans

who are faring rightly,

proceeding rightly,

and who proclaim this world

and a world beyond,

having realized them

by their own super-knowledge,'

this is to be expected for them:

Having laid aside

these three good things:

right conduct of body,

right conduct of speech,

right conduct of thought,

and taking up these three bad things:

wrong conduct of body,

wrong conduct of speech,

wrong conduct of thought,

they practise them.

What is the reason for this?

It is that these worthy recluses and Brahmans

do not see the peril in wrong things,

the vanity,

the defilement,

nor the advantage,

allied to purity,

of renouncing them

for the good things.

And because there is indeed a world beyond,

the view of anyone

that there is not a world beyond

is a false view of his.

As there is indeed a world beyond,

if anyone has the conception

that there is not a world beyond,

it is a false conception of his.

As there is indeed a world beyond,

if anyone utters the speech:

'There is not a world beyond,'

it is a false speech of his.

As there is indeed a world beyond,

if anyone says that

there is not a world beyond,

he makes mock of those perfected ones

who are knowers of a world beyond.

As there is indeed a world beyond,

if he convinces others

that there is not a world beyond,

that convincing of his

is against true Dhamma,

and because of that convincing

which is against true Dhamma,

he is exalting himself

and disparaging others.

Indeed, before his good morality

is got rid of,

bad morality is set up.

And this false view,

false conception,

false speech,

the mocking of the ariyans,

the convincing which

is against true Dhamma,

the exalting of oneself,

the disparaging of others —

these are a variety of evil,

unskilled states

that arise thus because of false view.

[403] Hereupon,[5] householders,

an intelligent man reflects thus:

'If there is not a world beyond,

this worthy individual

at the breaking up of the body

will make himself safe;[6]

but if there is a world beyond,

this worthy individual

at the breaking up of the body after dying,

will arise in a sorrowful way,

a bad bourn,

the downfall,

Niraya Hell.

But if it be granted

that there is not a world beyond,

if this is a true speech

of these recluses and Brahmans,

[72] then the worthy individual

is condemned here and now

by intelligent persons who say:

'Of bad moral habit is the individual,

of false view,

he holds the theory of

"There is not".'[7]

But if there is indeed a world beyond,

thus is there defeat[8] in two ways

for this worthy individual:

inasmuch as he is condemned here and now

by intelligent persons,

and inasmuch as at the breaking up of the body after dying

he will uprise in a sorrowful way,

a bad bourn,

the downfall,

Niraya Hell.

Thus this sure Dhamma

has been undertaken imperfectly by him,

he has applied himself one-sidedly,[9]

he is neglecting the skilled stance.[10]

Hereupon, householders,

of those recluses and Brahmans

who speak thus

and are of these views:

'There is (result of) gift,

there is (result of) offering,

there is (result of) sacrifice;

there is fruit and ripening

of deeds well done and ill done;

there is this world,

there is a world beyond;

there is (benefit from serving) mother and father;

there are spontaneously uprising beings;

there are in the world

recluses and Brahmans

who are faring rightly,

proceeding rightly,

and who proclaim this world

and a world beyond,

having realized them by their own super-knowledge,'

this is to be expected of them:

Having laid aside these three bad things:

wrong conduct of body,

wrong conduct of speech,

wrong conduct of thought,

and taking up these three good things:

right conduct of body,

right conduct of speech,

right conduct of thought,

they practise them.

What is the reason for this?

It is that these worthy recluses and Brahmans

see the peril,

the vanity,

the defilement

in wrong things,

and the advantage,

allied to purity,

of renouncing them

for states that are good.

And because there is indeed a world beyond,

the view of anyone

that there is a world beyond

is a right view of his.

As there is indeed a world beyond,

if anyone has the conception[11]

that there is a world beyond

it is a right conception[12] of his.

As there is indeed a world beyond,

if anyone utters the speech:

'There is a world beyond,'

it is a right speech of his.

As there is indeed a world beyond,

if anyone says that

there is a world beyond,

he does not make mock of those perfected ones

who are knowers of the world beyond.

As there is indeed a world beyond,

if he convinces others

that there is a world beyond,

[404] that convincing of his

is according to true Dhamma,

and because of this convincing

which is in accordance with true Dhamma,

he does not exalt just himself,

he does not disparage others.

Indeed, before his bad morality is got rid of,

good morality is set up.

And this right view,

right conception,

right speech,

this non-mocking of the ariyans,

the convincing

which is in accordance with true Dhamma,

the non-exalting of self,

the non-disparaging of others —

[73] these are a variety of good states

that arise because of right view.

Hereupon, householders,

an intelligent man reflects thus:

'If there is a world beyond,

this worthy individual

at the breaking up of the body after dying

will arise in a good bourn,

a heaven world.

But if it be granted

that there is not a world beyond,

if this is a true speech of these recluses and Brahmans,

then this worthy individual

is praised here and now

by intelligent persons

who say:

'Of good moral habit is the individual,

of right view,

he holds the theory of

"There is."[13]

But if there is indeed a world beyond,

thus is there victory[14] in two ways

for this worthy individual:

inasmuch as he is praised here and now

by intelligent persons,

and inasmuch as at the breaking up of the body after dying

he will uprise in a good bourn,

a heaven world.

Thus this sure Dhamma

has been undertaken perfectly by him,

he has applied himself two-sidedly,[15]

he is neglecting the unskilled stance.

There are, householders,

some recluses and Brahmans

who speak thus and are of these views:[16]

'From doing,[17]

from making (another) do,

from mutilating,

from making (another) mutilate,

from threatening,

from making (another) threaten,

from causing grief,

from tormenting,

from torturing,

from making (another) torture,

from making onslaught on creatures,

from taking what is not given,

from house-breaking,

from plundering,

from robbery,

from waiting in ambush,

from going after other men's wives,

from lying speech —

from acting (thus) evil is not done.

If anyone with a discus

having an edge sharp as a razor

should make the creatures of this earth

into one mass of flesh,

into one heap of flesh,

from that source there is not evil,

there is not the perpetuating[18] of evil.

And if anyone should go

to the south bank of the Ganges[19]

slaying and striking,

mutilating,

making (others) mutilate,

threatening,

making (others) threaten,

from that source there is not evil,

there is not the perpetuating of evil.

And if he should go

to the north bank of the Ganges[20]

giving,

[74] making (others) give,

offering,

making (others) offer,

from that source there is not merit,

there is not the perpetuating of merit.

There is no merit from giving,

from taming oneself,

from restraining oneself,

from truth-speaking,

there is not the perpetuating of merit.'

Householders, some recluses and Brahmans

speak in direct opposition

to these recluses and Brahmans,

[405] they speak thus:

'From doing,

from making (another) do,

from mutilating,

from making (another) mutilate,

from threatening,

from making (another) threaten,

from causing grief,

from tormenting,

from torturing,

from making (another) torture,

from making onslaught on creatures,

from taking what is not given,

from house-breaking,

from plundering,

from robbery,

from waiting in ambush,

from going after other men's wives,

from lying speech —

from acting (thus) evil is done.

If any one with a discus

having an edge sharp as a razor

should make the creatures of this earth

into one heap of flesh,

one mass of flesh,

from that source there is evil,

there is the perpetuating of evil.

And if anyone should go

to the south bank of the Ganges

slaying and striking,

mutilating,

making (others) mutilate,

threatening,

making (others) threaten,

from that source there is evil,

there is the perpetuating of evil.

And if he should go

to the north bank of the Ganges giving,

making (others) give,

offering,

making (others) offer,

from that source there is merit,

there is the perpetuating of merit.

There is merit from giving,

from taming oneself,

from restraining oneself,

from truth-speaking,

there is the perpetuating of merit.'

What do you think about this, householders?

Do not these recluses and Brahmans

speak in direct opposition to one another?"

"Yes, revered sir."

"Hereupon, householders,

of those recluses and Brahmans

who speak thus

and hold these views:

'From doing,

from making (another) do,

from mutilating,

from making (another) mutilate,

from threatening,

from making (another) threaten,

from causing grief,

from tormenting,

from torturing,

from making (another) torture,

from making onslaught on creatures,

from taking what is not given,

from house-breaking,

from plundering,

from robbery,

from waiting in ambush,

from going after other men's wives,

from lying speech —

from acting (thus) evil is not done.

If anyone with a discus

having an edge sharp as a razor

should make the creatures of this earth

into one mass of flesh,

into one heap of flesh,

from that source there is not evil,

there is not the perpetuating of evil.

And if anyone should go

to the south bank of the Ganges

slaying and striking,

mutilating,

making (others) mutilate,

threatening,

making (others) threaten,

from that source there is not evil,

there is not the perpetuating of evil.

And if he should go

to the north bank of the Ganges

giving,

making (others) give,

offering,

making (others) offer,

there is not the perpetuating of merit,'

this is to be expected for them:

Having laid aside these three good things:

right conduct of body,

right conduct of speech,

right conduct of thought,

and taking up these three bad things:

wrong conduct of body,

wrong conduct of speech,

wrong conduct of thought,

they practise them.

What is the reason for this?

It is that these worthy recluses and Brahmans do not see the peril in wrong things,

the vanity,

the defilement,

nor the advantage,

allied to purity,

of renouncing them for the good things.

And because there is indeed effective action,[21]

the view of anyone

that there is not effective action

is a false view of his.

As there is indeed effective action,

if anyone has the conception

that there is not effective action

it is a false conception of his.

As there is indeed effective action,

if anyone utters the speech:

'There is not effective action,'

it is a false speech of his.

As there is indeed effective action,

if anyone says

there is not effective action

he is naking a mock

of those perfected ones

who profess effective action.[22]

As there is indeed effective action,

if he convinces others

that there [75] is not effective action,

that convincing of his

is against true Dhamma,

and because of that convincing

which is against true Dhamma,

he is exalting himself

and disparaging others.

Indeed, before his good morality is got rid of,

bad morality is set up.

[406] And this false view,

false conception,

false speech,

the mocking of the ariyans,

the convincing which is against true Dhamma,

the exalting of oneself,

the disparaging of others —

these are a variety of evil,

wrong states

that arise because of false view.

Hereupon, householders,

an intelligent man reflects thus:

'If there is not effective action,

this worthy individual

at the breaking up of the body

will make himself safe;

but if there is effective action,

this worthy individual

at the breaking up of the body after dying

will arise in a sorrowful way,

a bad bourn,

the downfall,

Niraya Hell.

But if it be granted

that there is not effective action,

if this is a true speech

of these worthy recluses and Brahmans,

then the worthy individual

is condemned here and now

by intelligent persons

who say:

"Of bad moral habit

is the individual,

of false view,

he professes ineffective action."[23]

But if there is indeed effective action,

there is thus defeat in two ways

for this worthy individual:

inasmuch as he is condemned here and now

by intelligent persons,

and inasmuch as

at the breaking up of the body after dying

he will uprise in a sorrowful way,

a bad bourn,

the downfall,

Niraya Hell.

This sure Dhamma has thus

been undertaken imperfectly by him,

he has applied himself one-sidedly,

he is neglecting the skilled stance.

Hereupon, householders,

those recluses and Brahmans

who speak thus and hold these views:

'From doing,

from making (another) do,

from mutilating,

from making (another) mutilate,

from threatening,

from making (another) threaten,

from causing grief,

from tormenting,

from torturing,

from making (another) torture,

from making onslaught on creatures,

from taking what is not given,

from house-breaking,

from plundering,

from robbery,

from waiting in ambush,

from going after other men's wives,

from lying speech —

from acting (thus) evil is done.

If any one with a discus

having an edge sharp as a razor

should make the creatures of this earth

into one heap of flesh,

one mass of flesh,

from that source there is evil,

there is the perpetuating of evil.

And if anyone should go

to the south bank of the Ganges

slaying and striking,

mutilating,

making (others) mutilate,

threatening,

making (others) threaten,

from that source there is evil,

there is the perpetuating of evil.

And if he should go

to the north bank of the Ganges giving,

making (others) give,

offering,

making (others) offer,

from that source there is merit,

there is the perpetuating of merit.

There is merit from giving,

from taming oneself,

from restraining oneself,

from truth-speaking,

there is the perpetuating of merit,'

this is to be expected for them:

Having laid aside

these three bad things:

wrong conduct of body,

wrong conduct of speech,

wrong conduct of thought,

and taking up these three good things:

right conduct of body,

right conduct of speech,

right conduct of thought,

they practise them.

What is the reason for this?

It is that these worthy recluses and Brahmans

see the peril in wrong things,

the vanity,

the defilement,

and the advantage,

allied to purity,

of renouncing them for states that are good.

And because there is indeed effective action,

the view of anyone

that [76] there is effective action

is a right view of his.

And as there is indeed effective action,

if anyone has the conception

that there is effective action,

it is a right conception of his.

And as there is indeed effective action,

if anyone utters the speech:

'There is effective action,'

it is a right speech of his.

And as there is indeed effective action,

if anyone says

that there is effective action,

he is not making a mock

of those perfected ones

who hold the theory of effective action.

As there is indeed effective action,

if he convinces others

that there is effective action,

that convincing of his

is according to true Dhamma,

[407] and because of this convincing

which is in accordance with true Dhamma,

he is not exalting himself,

he is not disparaging others.

Indeed before his bad morality is got rid of,

good morality is set up.

And this right view,

right conception,

right speech,

the non-mocking of the ariyans,

the convincing which

is in accordance with true Dhamma,

the non-exalting of self,

the non-disparagement of others —

these are a variety of good states

which arise because of right view.

Hereupon, householders,

an intelligent man reflects thus:

'If there is effective action,

this worthy individual

at the breaking up of the body after dying

will arise in a good bourn,

a heaven world.

But if it be granted

that there is not effective action,

if this is a true speech

of these worthy recluses and Brahmans,

then this worthy individual

is praised here and now

by intelligent persons

who say:

'Of good moral habit

is the individual,

of right view,

he professes effective action.'

If there is indeed effective action,

thus is there victory in two ways

for this worthy individual:

inasmuch as he is praised here and now

by intelligent persons,

and inasmuch as

at the breaking up of the body after dying

he will uprise in a good bourn,

in a heaven world.

Thus this sure Dhamma

has been undertaken perfectly by him,

he has applied himself two-sidedly,

he is neglecting the unskilled stance.

There are, householders,

some recluses and Brahmans

who speak thus

and are of these views:[24]

'There is no cause,

no reason

for the defilement of creatures,

creatures are defiled without cause,

without reason.

There is no cause,

no reason

for the purification of creatures,

creatures are purified without cause,

without reason.

There is not strength,

there is not energy,

there is not human vigour,

there is not human effort;

all creatures,[25]

all breathing things,

all beings,

[77] all living things

are without power,

without strength,

without energy,

bent[26] by fate,[27]

chance,[28]

and nature[29],

they experience pleasure and pain[30]

amid the six classes.'[31]

But, householders,

there are some recluses and Brahmans

who speak in direct opposition

to these recluses and Brahmans,

and who say this:

'There is cause,

there is reason

for the defilement of creatures,

creatures are defiled with cause,

with reason.

There is cause,

there is reason

for the purification of creatures,

creatures are purified with cause,

with reason.

There is strength,

there is energy,

there is human vigour,

there is human effort;

all creatures,

all breathing things,

all beings,

all living things are not (so) without power,

without strength,

without energy

that they are bent by fate,

chance

and nature,

that they experience pleasure and pain

amid the six classes.

What do you think about this, householders?

[408] Do not these recluses and Brahmans

speak in direct opposition to one another?"

"Yes, revered sir."

"Hereupon, householders,

those recluses and Brahmans

who speak thus

and are of these views:

There is no cause,

no reason

for the purification of creatures,

creatures are purified without cause,

without reason.

There is not strength,

there is not energy,

there is not human vigour,

there is not human effort;

all creatures,

all breathing things,

all beings,

all living things

are without power,

without strength,

without energy,

bent by fate,

chance,

and nature,

they experience pleasure and pain

amid the six classes.'

this is to be expected for them:

Having laid aside

the three good things:

right conduct of body,

right conduct of speech,

right conduct of thought,

and taking up these three bad things:

wrong conduct of body,

wrong conduct of speech,

wrong conduct of thought,

they practise them.

What is the reason for this?

It is that these worthy recluses and Brahmans

do not see the peril in wrong things,

the vanity,

the defilement,

nor the advantage,

allied to purity,

in renouncing them for the good things.

And because there is indeed cause,

the view of anyone that there is not cause

is a [78] false view of his.

As there is indeed cause,

if anyone has the conception

that there is not cause

it is a false conception of his.

As there is indeed cause,

if anyone utters the speech:

'There is not cause,'

it is a false speech of his.

As there is indeed cause,

if anyone says there is not cause,

he makes mock

of those perfected ones

who profess that there is cause.

As there is indeed cause,

if he convinces others

that there is not cause,

this convincing of his

is against true Dhamma,

and because of this convincing

which is against true Dhamma,

he is exalting himself

and disparaging others.

Indeed, before his good morality is got rid of,

bad morality is set up.

And this false view,

false conception,

false speech,

the mocking of the ariyans,

the convincing which is against true Dhamma,

the exalting of oneself,

the disparaging of others —

these are a variety of evil,

wrong states that arise thus because of false view.

Hereupon, householders,

an intelligent man reflects thus:

'If there is not cause,

this worthy individual

at the breaking up of the body

will make himself safe;

but if there is cause,

this worthy individual

at the breaking up of the body after dying

will arise in a sorrowful way,

a bad bourn,

the downfall,

Niraya Hell.

But if it be granted

that there is not cause,

if this is a true speech

of these recluses and Brahmans,

then this worthy individual

is condemned here and now

by intelligent persons

who say:

"Of bad moral habit

is the individual,

of false view,

he professes

that there is not cause."

But if there is indeed cause,

thus there is defeat in two ways

for this worthy individual:

[409] inasmuch as he is condemned here and now

by intelligent persons,

and inasmuch as

on the breaking up of the body after dying

he will arise in a sorrowful way,

a bad bourn,

the downfall,

Niraya Hell.

This sure Dhamma

has thus been imperfectly undertaken by him,

he has applied himself one-sidedly,

he is neglecting the skilled stance.

Hereupon, householders,

those recluses and Brahmans who speak thus and are of these views:

'There is cause,

there is reason

for the purification of creatures,

creatures are purified with cause,

with reason.

There is strength,

there is energy,

there is human vigour,

there is human effort;

all creatures,

all breathing things,

all beings,

all living things are not (so) without power,

without strength,

without energy

that they are bent by fate,

chance

and nature,

that they experience pleasure and pain

amid the six classes,'

this is to be expected for them:

Having laid aside

these three bad things:

wrong conduct of body,

wrong conduct of speech,

wrong conduct of thought,

and taking up these three good things:

right conduct of body,

right conduct of speech,

right conduct of thought,

they practise them.

What is the reason for this?

It is that these worthy recluses and Brahmans

see the peril in wrong things,

the vanity,

the defilement,

the advantage,

allied to purity,

of renouncing them for good states.

And because there is indeed cause,

the view of anyone

that there is cause

is a right view of his.

As there is indeed cause,

if anyone has the conception

that there is cause

it is a right conception of his.

[79] As there is indeed cause,

if anyone utters the speech:

'There is cause,'

it is a right speech of his.

As there is indeed cause,

if anyone says

that there is cause,

he does not make mock

of those perfected ones

who hold the theory of cause.

As there is indeed cause,

if he convinces others

that there is cause,

this convincing of his

is in accordance with true Dhamma,

and because of this convincing

which is in accordance with true Dhamma,

he does not exalt himself,

does not disparage others.

Indeed, before his bad morality is got rid of,

good morality is set up.

And this right view,

right conception,

right speech,

the non-mocking of the ariyans,

the convincing

which is in accordance with true Dhamma,

the nonexalting of self,

the non-disparaging of others —

these are a variety of good states

that arise because of right view.

Hereupon, householders,

an intelligent man reflects thus:

'If there is indeed cause,

this worthy individual

at the breaking up of the body after dying

will arise in a good bourn,

a heaven world.

But if it be granted

that there is not cause,

if this is a true speech

of these worthy recluses and Brahmans,

then this worthy individual

is praised here and now

by intelligent persons

who say:

'Of good moral habit

is the individual,

of right view,

he professes that there is cause.'

If there is indeed [410] cause,

thus is there victory in two ways

for this worthy individual:

inasmuch as he is praised here and now

by intelligent persons,

and inasmuch as

on the breaking up of the body after dying

he will arise in a good bourn,

a heaven world.

Thus this sure Dhamma

has been undertaken perfectly by him,

he has applied himself two-sidedly,

he is neglecting the unskilled stance.

There are, householders,

some recluses and Brahmans

who speak thus

and are of this view:

'There is not formlessness throughout.'[32]

But, householders,

there are some recluses and Brahmans

who are in direct opposition

to these recluses and Brahmans,

and who say this:

'There is formlessness throughout.'

What do you think about this, householders?

Do not these recluses and Brahmans

speak in direct opposition to one another?"

"Yes, revered sir."

"Hereupon, householders,

an intelligent man reflects thus:

'Those worthy recluses and Brahmans

who speak thus

and are of this view:

"There is not formlessness throughout" —

this is not seen by [80] me.

And those worthy recluses and Brahmans

who speak thus

and are of this view:

"There is formlessness throughout" —

this is not known by me.

And if I,

not knowing,

not seeing,

were to take up one side

and define it,

saying:

"This is the truth,

all else is falsehood,"

this would not be suitable in me.

If this is a true saying

of these worthy recluses and Brahmans

who speak thus and are of this view:

"There is not formlessness throughout,"

then this situation occurs

that surely my uprising

will be there

where are those devas that have form

and are made by mind.[33]

But if this is a true saying

of those worthy recluses and Brahmans

who speak thus

and are of this view:

"There is formlessness throughout,"

then this situation occurs

that surely my uprising

will be there

where are those devas that are formless,

made from perceiving.[34]

Concerning what has form,

taking up the stick is to be seen,

and taking up the sword,

quarrel,

dispute,

contention,

strife,

slander,

lying speech.[35]

But there is not this

in what is formless throughout.'

So, by reflecting thus,

he is one faring along

precisely for the disregard

of material shapes,

for detachment (concerning them)

and for their stopping.

There are, householders,

some recluses and Brahmans

who speak thus

and are of this view:

'There is not the stopping of becomings[36] throughout.'

But, householders,

there are some recluses and Brahmans

who speak in direct opposition

to those recluses and Brahmans

and who say this:

'There is [411] the stopping of becomings throughout.'

What do you think about this, householders?

Do not these recluses and Brahmans

speak in direct opposition to one another?

"Yes, revered sir."

"Hereupon, householders,

an intelligent man reflects thus:

'Those worthy recluses and Brahmans

who speak thus

and are of this view:

"There is not the stopping of becomings throughout" —

this is not seen by me.

But those worthy recluses and Brahmans

who speak thus

and are of this view:

"There is the stopping of [81] becomings throughout" —

this is not known by me.

And if I,

not knowing,

not seeing,

were to take up one side

and define it,

saying:

"This is the truth,

all else is falsehood" —

this would not be suitable in me.

If this is a true saying

of those worthy recluses and Brahmans

who speak thus

and are of this view:

"There is not the stopping of becomings throughout,"

then this situation occurs

that surely my uprising

will be there

where are those devas who are formless,

made from perceiving.

But if this is a true saying

of those worthy recluses and Brahmans

who speak thus

and are of this view:

"There is the stopping of becomings throughout,"

then this situation occurs:

that I will attain nibbana here-now.

If this is a true saying

of those worthy recluses and Brahmans

who speak thus

and are of this view:

"There is not the stopping of becomings throughout,"

this view of theirs

is close to attachment,

close to the fetters,

close to delight,

close to cleaving,

close to grasping.

But if this is a true saying

of those worthy recluses and Brahmans

who speak thus

and are of this view:

"There is the stopping of becomings throughout,"

this view of theirs

is close to detachment,

close to the absence of the fetters,

close to the absence of delight,

close to the absence of cleaving,

close to the absence of grasping.'[37]

Through reflecting thus

he is one faring along

precisely for the disregard of becomings,

for detachment (concerning them),

and for their stopping.

Householders,

there are these four kinds of persons

existing in the world.[38]

What four?

Here, householders,

some person is a tormentor of self,

intent on the practice of self-torment.

Here, householders,

some person is a tormentor of others,

intent on the practice of tormenting others.

Here, householders,

some person is both a self-tormentor,

intent on the practice of tormenting self,

and a tormentor of others,

intent on the practice of tormenting others.

Here, householders,

some person is neither a self-tormentor

intent on the practice of self-torment,

nor a tormentor of others

intent on the practice of tormenting others.

He, [412] neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

[82] become cool,

an experiencer of bliss

that lives with self Brahmā-become.

And which, householders,

is the self-tormentor,

intent on the practice of self-torment?

In this case, householders,

some person comes to be unclothed,

flouting life's decencies,

licking his hands (after meals),

not one to come when asked to do so,

not one to stand still

when asked to do so.

He does not consent (to accept food)

offered or specially prepared (for him)

or (to accept) an invitation (to a meal).

He does not accept (food)

straight from a cooking-pot or pan,

nor within the threshould,

nor among the faggots,

nor among the rice-pounders,

nor when two people are eating,

nor from a pregnant woman,

nor from one giving suck,

nor from one cohabiting with a man,

nor from gleanings,

nor from where a dog is standing by,

nor where flies are swarming,

nor fish,

nor meat.

He drinks neither fermented liquor

nor spirits nor rice-gruel.

He comes to be a one-house man

or a one-piece man,

or a two-house man

or a two-piece man or a three-house man

or a three-piece man or a four-house man

or a four-piece man or a five-house man

or a five-piece man or a six-house man

or a six-piece man or a seven-house man

or a seven-piece man.

He subsists on one little offering

he subsists on two little offerings

he subsists on three little offerings

he subsists on four little offerings

he subsists on five little offerings

he subsists on six little offerings

he subsists on seven little offerings.

He takes food only once a day,

and once in two days

and once in three days

and once in four days

and once in five days

and once in six days

and once in seven days.

Then he lives intent

on such a practice

as eating rice

at regular fortnightly intervals.

He is one feeding on potherbs

or feeding on millet

or on wild rice

or on snippets of leather

or on water-plants

or on the red powder of rice husks

or on the discarded scum of rice on the boil

or on the flour of oil-seeds

or grass

or cowdung.

He is one who subsists

on forest roots or fruits,

eating the fruits that have fallen.

He wears coarse hempen cloths

and he wears mixed cloths

or cerements

or rags taken from the dust-heap

or tree-bark fibre

or antelope skins

or strips of antelope skin

or cloths of kusa-grass

or cloths or bark

or cloths of wood shavings

or a blanket of human hair

or he wears owls' feathers.

He is one who plucks out

the hair of his head and beard,

intent on the practice

of plucking out the hair of the head and beard;

and he is one who stands upright,

refusing a seat;

and he is one who squats on his haunches,

intent on the practice of squatting;

and he is one for covered thorns,

he makes his bed on covered thorns;

and he lives intent on the practice

of going down to the water to bathe

three times in an evening.

Thus in many a way

does he live intent on the practice

of mortifying and tormenting his body.

Householders, this is called

the person who is a self-tormentor,

intent on the practice of self-torment.[39]

And which, householders,

is the tormentor of others,

intent on the practice of tormenting others?

In this case, householders,

some person is a cattle-butcher,[40]

or a pig-killer,

fowler,

deer-stalker,

hunter,

fisherman,

thief,

executioner,

jailer,

or (one of) those others

who follow a bloody calling.

This is the person, householders,

who is called a tormentor of others,

intent on the practice of tormenting others.

And which, householders,

is the person who is both a self-tormentor,

intent on the practice of tormenting self,

and also a tormentor of others,

intent on the practice of tormenting others?

In this case, householders,

some person is a noble anointed king

or a very rich brahman.[41]

He, having had a new conference hall built

to the east of the town,

having had his head and beard shaved,

having put on a shaggy skin,

having smeared his body with ghee and oil,

scratching his back with a deer-horn,

enters the conference hall

together with his chief consort

and a brahman priest.

Then he lies down to sleep

on the bare grassy ground.

The king lives

on the milk from one udder

of a cow that has a calf of like colour,

his chief consort

lives on the milk from the second udder,

the brahman priest

lives on the milk from the third udder,

the milk from the fourth udder

they offer to the fire;

the calf lives on what is over.

He speaks thus:

'Let so many bulls

be slain for the sacrifice,

let so many steers

be slain for the sacrifice,

let so many heifers

be slain for the sacrifice,

let so many goats

be slain for the sacrifice,

let so many rams be slain for the sacrifice,

let so many trees

be felled for the sacrificial posts,

let so much kusa-grass

be reaped for the sacrificial spot.'

Those who are called his slaves

or messengers

or workpeople,

they, scared of the stick,

scared of danger,

with tearful faces and crying,

set about their preparations.

This, householders, is called

the person who is both a self-tormentor,

intent on the practice of self-torment,

and a tormentor of others,

intent on the practice of tormenting others.

And which, householders,

is the person who is neither a self-tormentor,

not intent on the practice of self-torment,

nor a tormentor of others,

not intent on the practice of tormenting others,

and who,

neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become?

In this case, householders,

a Tathāgata arises in the world,[42]

[413] a perfected one,

fully Self-Awakened One,

endowed with (right) knowledge and conduct,

well-farer,

knower of the worlds,

matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.

Having realized it by his own super-knowledge,

he proclaims this world

with its devas,

Māras,

Brahmās,

creation

with its recluses and brahmans,

with its devas and men.

With the meaning and the spirit

he teaches Dhamma

that is lovely at the beginning,

lovely in the middle,

lovely at the ending;

he proclaims the Brahma-faring

wholly fulfilled and purified.

A householder

or a householder's son

or one born in some respectable family

hears that Dhamma.

When he has heard that Dhamma

he acquires faith in the Tathāgata.

Possessed of this faith he has acquired,

he reflects thus:

'Confined is this household life,

a path of dust,

while going forth is of the open air.

Yet it is not easy

for one who has lived in a house

to fare the Brahma-faring

completely fulfilled,

completely purified,

polished like a conch-shell.

Yet suppose I were to have my hair and beard shaved,

to don saffron robes,

and go forth from home

into homelessness?'

After a time,

getting rid of his mass of wealth,

whether large or small,

getting rid of his circle of relations,

whether large or small,

having had his hair and beard shaved,

having donned saffron robes,

he goes forth from home

into homelessness.

He, gone forth thus,

being possessed of the way of life

and the training of householders,

abandoning onslaught on creatures,

is one that abstains from onslaught on creatures;

stick and sword laid aside

he dwells scrupulous,

kindly,

friendly

and compassionate towards all living things

and creatures.

Abandoning the taking

of what has not been given,

he is one that abstains from taking

what has not been given;

taking (only) what is given,

waiting for what is given,

without stealing

he dwells with self become pure.

Abandoning unchastity,

he is one that is chaste,

keeping remote

he is one that refrains from dealings with women.

Abandoning lying speech,

he is one that abstains from lying speech,

a truth-speaker,

a bondsman to truth,

trustworthy,

dependable,

no deceiver of the world.

Abandoning slanderous speech,

he is one that abstains from slanderous speech;

having heard something here

he is not one to repeat it elsewhere

for (causing) variance among those people;

or, having heard something elsewhere

he is not one to repeat it here

for (causing) variance among these people;

concord is his pleasure,

concord his delight,

concord his joy,

concord the motive of his speech.

Abandoning harsh speech,

he is one that abstains from harsh speech;

whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

agreeable to the manyfolk -

he is one that utters speech like this.

Abandoning frivolous chatter,

he is one that abstains from frivolous chatter;

he is a speaker at a right time,

a speaker of fact,

a speaker on the goal,

a speaker on Dhamma,

a speaker on discipline,

he speaks words that are worth treasuring,

with an opportune simile,

discriminating,

connected with the goal.

He is one that abstains

from what involves destruction to seed-growth,

to vegetable growth.

He is one that eats one meal a day,

desisting at night,

refraining from eating at a wrong time.

He is one that abstains

from watching shows of dancing,

singing,

music.

He is one that abstains

from using garlands,

scents,

unguents,

adornments,

finery.

He is one that abstains

from using high beds,

large beds.

He is one that abstains

from accepting gold and silver.

He is one that abstains

from accepting raw grain.

He is one that abstains

from accepting raw meat.

He is one that abstains

from accepting women and girls.

He is one that abstains

from accepting women slaves and men slaves.

He is one that abstains

from accepting goats and sheep.

He is one that abstains

from accepting fowl and swine.

He is one that abstains

from accepting elephants,

cows,

horses,

mares.

He is one that abstains

fields and sites.

He is one that abstains

from the practice

of sending or going on messages.

He is one that abstains

from buying and selling.

He is one that abstains

from from cheating with weights,

bronzes

and measures.

He is one that abstains

from the crooked ways

of bribery,

fraud

and deceit.

He is one that abstains

from maiming,

murdering,

manacling,

highway robbery.

He is contented with a robe

to protect his body,

with almsfood

to sustain his stomach.

Wherever he goes

he takes these things with him as he goes.

As a bird on the wing

wherever it flies

takes its wings with it as it flies,

so a monk,

contented with a robe

to protect his body,

with almsfood to sustain his stomach,

wherever he goes

takes these things with him as he goes.

He, possessed of this ariyan body of moral habit,

inwardly experiences

the bliss of blamelessness.

Having seen a material shape with the eye,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of sight uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of sight,

he achieves control over the organ of sight.

Having heard a sound with the ear,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of hearing uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of hearing,

he achieves control over the organ of hearing.

Having smelt a smell with the nose,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of smell uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of smell,

he achieves control over the organ of smell.

Having savoured a taste with the tongue,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of taste uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of taste,

he achieves control over the organ of taste.

Having felt a touch with the body,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of touch uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of touch,

he achieves control over the organ of touch.

Having cognised a mental object with the mind,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwell with this organ of mind uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it,

he guards the organ of mind,

he achieves control over the organ of mind.

He, possessed of this ariyan control

over the sense-organs,

inwardly experiences the bliss

of being 'unaffected.'

Whether he is setting out or returning,

he is one who comports himself properly;

whether he is looking down or looking round,

he is one who comports himself properly;

whether he is bending back or stretching out (his arm),

he is one who comports himself properly;

whether he is carrying his outer cloak,

his bowl,

his robe,

he is one who comports himself properly;

whether he is munching,

drinking,

eating,

savouring,

he is one who comports himself properly;

whether he is obeying the calls of nature,

he is one who comports himself properly;

whether he is walking,

standing,

asleep,

awake,

talking,

silent,

he is one who comports himself properly.

Possessed of this ariyan body of moral habit,

possessed of this ariyan control over the sense-organs,

and possessed of this ariyan mindfulness

and clear consciousness,

he chooses a remote lodging

in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

a hill-cave,

a cemetery,

a forest haunt,

in the open air

or on a heap of straw.

Returning from alms-gathering

after the meal,

he sits down cross-legged

holding the back erect,

having made mindfulness rise up in front of him.

Having got rid of covetousness for the world,

he lives with a mind devoid of coveting

and purifies the mind of coveting.

By getting rid of the taint of ill-will,

he lives benevolent in mind;

and compassionate for the welfare

of all creatures and beings,

he purifies the mind

of the taint of ill-will.

By getting rid of sloth and torpor,

he lives devoid of sloth and torpor;

perceiving the light,

mindful and clearly conscious,

he purifies the mind

of sloth and torpor.

By getting rid of restlessness and worry,

he lives calmly,

the mind inwardly tranquillised,

and he purifies the mind

of restlessness and worry.

By getting rid of doubt,

he lives doubt-crossed;

unperplexed as to states that are skilled,

he purifies the mind of doubt.

He, by getting rid of these five hindrances -

defilements of the mind

and weakening to intuitive wisdom -

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation,

which is accompanied by initial thought and discursive thought,

is born of aloofness

and is rapturous and joyful.

By allying initial and discursive thought,

the mind subjectively tranquillised

and fixed on one point,

he enters and abides in the second meditation,

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

By the fading out of rapture,

he dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful',

and he enters and abides in the third meditation.

By getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

he enters and abides in the fourth meditation,

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

Thus with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind to the knowledge and recollection

of former habitations.

He recollects a variety of former habitations, thus:

one birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus he recollects

divers former habitations

in all their modes and detail.

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge of the passing hence

and the arising of beings.

With the purified deva-vision

surpassing that of men,

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

With the mind composed thus

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind to

the knowledge of the destruction of the cankers.

He comprehends as it really is:

This is anguish,

this is the arising of anguish,

this is the stopping of anguish,

this is the course

leading to the stopping of anguish.

He comprehends as it really is:

These are the cankers,

this is the arising of the cankers,

this is the stopping of the cankers,

this is the course

leading to the stopping of the cankers.

Knowing thus,

seeing thus,

his mind is freed from the canker of sense-pleasures

and his mind is freed from the canker of becoming

and his mind is freed from the canker of ignorance.

In freedom the knowledge comes to be:

'I am freed';

and he comprehends:

'Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.'

This, householders, is called

the person who is neither a self-torment

or intent on the practice of tormenting self,

nor a tormentor of others

intent on the practice of tormenting others,

and who,

neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahmā-become."

[83] When this had been said, the Brahman householders of Sālā spoke thus to the Lord:

"Excellent, good Gotama;

good Gotama, it is excellent.

It is as if, good Gotama,

one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so in many a figure has Dhamma been made clear by the good Gotama.

We are going to the revered Gotama for refuge

and to Dhamma

and to the Order of monks.

May the good Gotama accept us as lay-disciples

going for refuge from this day forth

for as long as life lasts."

[This version of this sutta has been fully unabridged. Notes referring to abridged sections are left in for reference only.]

[1] Down to where the Lord begins to speak is the same as at M. i. 285.

[2] apaṇṇaka. Cf. A. i. 113, ii. 76 (apaṇṇakatā paṭipadā), and see notes at G.S. i. 97, ii. 85.

[3] As at M. i. 287.

[4] As at D. i. 1.

[5] MA. iii. 117 "among the views of those recluses and Brahmans."

[6] sotthim attāna-karissati. MA. iii. 117 does not explain. Cf. M. i. 353.

[7] natthikavāda, a "there-is-not-ist."

[8] kaliggaha, the losing throw at dice.

[9] Intent on his own theory.

[10] thāna, occasion, situation, position.

[11] saṇkappeti.

[12] sammā-saṇkappa. See table of attempts to translate this word at Mrs. Rhys Davids, Sakya, p. 85.

[13] He is an Affirmationist, a "there-is-ist," atthikavāda.

[14] kaṭaggaha, the winning throw at dice.

[15] MA. iii. 118, intent on his own theory and that of others.

[16] As at M. i. 516; S. iii. 208; at D. i. 52 attributed to Pūraṇa Kassapa.

[17] MA. iii. 118, "with the hand."

[18] āgama, the handing down, tradition; cf. āgatūgama as at Vin. iv. 158: one to whom the tradition has been handed down.

[19] People here are rough and cruel, MA. iii. 119.

[20] People here have faith and are believing, devoted to the Buddha, Dhamma and the Order.

[21] kiriya, doing, fulfilment, so a complete act, i.e. act and its effect(s).

[22] kiriyavāda.

[23] akiriyavāda. Cf. D. i. 53, akiriyaṃ vyākasi, and A. i. 286 where the view n'atthi kammaṃ n'atthi kiriyaṃ n'atthi viriyaṃ is ascribed to Makkhali Gosāla. See also E. J. Thomas, Hist. Bud. Thought, p. 72. A. K. Coomaraswamy, Some Pali Words, H.J.A.S., vol. 4, No. 2, p. 119 appears to confuse akiriya with akarṇiya.

[24] Also given at S. iii. 210. At D. i. 63 they are ascribed to Makkhali Gosāla.

[25] MA. iii. 120 = DA. i. 161 says creatures, sattā, are camels, oxen, donkeys, etc.; "breathers," pāṇā, are those who have one or two faculties; beings, bhūtā, are those enclosed in eggs or membraneous sheaths; living things, jīvā, are rice, wheat, etc. See Dial. i. 71, n. 2.

[26] pariṇatā, also meaning changed, ripened, matured.

[27] niyati, a word, as used by Makkhali Gosāla, implying determination, necessity. See B. M. Barua, Pre-Buddhistic Indian Philosophy, p. 310; and A. L. Basham, History and Doctrines of the Ājīvikas, p. 224.

[28] saṇgati, meeting together, here of events over which the being has no power or control, see B. M. Barua, op. cit., p. 311; Basham, op. cit., p. 225.

[29] bhāva=sabhāva, MA. iii. 120, character, nature, disposition. See Barua, op. cit., p. 311; Basham, op. cit., p. 226.

[30] See comment at Sūtrakytāṇga, I. i. 2. 4. Of beings. The divisions to which Gosālā's expression has reference are of colours: black, blue (or green), red, yellow, white, and intensely white. Typical members of the classes are given at MA. iii. 121. Cf. D. iii. 250; A. iii. 383; G.S. iii. 273, and see B. M. Barua, op. cit. p. 309.

[31] Of beings. The divisions to which Gosāla's expression has reference are of colours: black, blue (or green), red, yellow, white, and intensely white. Typical members of the classes are given at MA. iii. 121. Cf. D. iii. 250; A. iii. 383; G.S. iii. 273, and see B. M. Barua, op. cit. p. 309.

[32] n'atthi sabbaso āruppa ti. MA. iii. 122 says there is not a Brahmā-world that is formless throughout (or in every way).

[33] manomayā. MA. iii. 122 explains by jhānacittarnayā, made by thought in meditation.

[34] saññāmayā. MA. iii. 122 says arūpajjhānasaññāya saññāmayā, made by perception in the perception in the meditation on formlessness.

[35] Sequence as at M. i. 110.

[36] MA. iii. 123 says that bhavanirodha (the stopping of becoming or becomings) is nibbāna, as does S. ii. 117, A. v. 9. I take bhava, in bhava-nirodha, as a plural to fit the plural bhavānaṃ at the end of this clause, see p. 81 below. Reference is no doubt intended to the three becomings, kāma-bhava, rūpa- and arūpa-bhava.

[37] Cf. M. i. 498.

[38] As in the Kandaraka Sutta, M. Sta. No. 51. MA. iii. 124 says that the five types of persons who hold the views: There is not, there is no efficient action, there is no cause, there is not formlessness, there is not stopping — become as it were three persons here; and the five who hold the opposite views of There is, etc., become as it were one person, namely the fourth kind. It must therefore be supposed that Bu. thought of the first group as comprising tormentors of self, of others and of both. The second "group "held the right views and are non-tormentors.

[39] M. i. 342.

[40] M. i. 343.

[41] M. i. 343-344.

[42] M. i. 344-349.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

2. Bhikkhu Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

2. The Division on Monks

61. Discourse on

An Exhortation to Rāhula

at Ambalaṭṭhika

Ambalaṭṭhikā-Rāhul'Ovāda Suttaṃ

[414] [87]

THUS have I heard:

At one time the Lord was staying near Rājagaha

in the Bamboo Grove

at the squirrels' feeding place.

At that time the venerable Rāhula[2] was staying at Ambalaṭṭhikā.

Then the Lord,

emerging from solitary meditation towards evening,

approached Ambalaṭṭhikā.

and the venerable Rāhula.

Then the venerable Rāhula saw the Lord coming in the distance;

seeing him,

he made ready a seat

and water for (washing) the feet.

The Lord sat down on the seat made ready;

as he was sitting down

he bathed his feet.

And the venerable Rāhula,

having greeted the Lord,

sat down at a respectful distance.

Then the Lord,

having put a little quantity of water

that was left over

into a water-vessel,

addressed the venerable Rāhula,

saying:

"Do you, Rāhula,

see this little quantity of water

that is left over

and that is put into the water-vessel?"

"Yes, revered sir."

"Even so, Rāhula,

little is the recluseship

of those who have no shame at intentional lying."

Then the Lord,

having thrown away that little quantity of water,

addressed the venerable Rāhula,

saying:

"Do you, Rāhula,

see this little quantity of water

that has been thrown away?"

"Yes, revered sir."

"Even so, Rāhula,

thrown away is the recluseship

of those who have no shame at intentional lying."

Then the Lord,

having overturned that water-vessel,

addressed the venerable Rāhula,

[88] saying:

"Do you, Rāhula, see this water-vessel

that has been overturned?"

"Yes, revered sir."

"Even so, Rāhula,

overturned is the recluseship

of those who have no shame at intentional lying."

Then the Lord,

having turned upright that water-vessel,

addressed the venerable Rāhula,

saying:

"Do you, Rāhula,

see this water-vessel that is empty,

void?"

"Yes, revered sir."

"Even so, Rāhula,

void and empty is the recluseship

of those who have no shame at intentional lying.

Rāhula, it is like[3] a king's bull-elephant

whose tusks are as long as a plough-pole,[4]

massive,[5]

finely bred,[6]

whose home is the battle-field,[7]

and who, when going forth to battle,

uses[8] his forelegs,

uses his hindlegs,

uses the forepart of his body,

uses the hindpart of his body,

uses his head,

uses his ears,

uses his tusks

and uses his tail,

[415] protecting only his trunk.[9]

Thereupon it occurs to the mahout:

'This king's bull-elephant

whose tusks are as long as a plough-pole

massive,

finely bred,

whose home is the battle-field,

and who, when going forth to battle,

uses his forelegs,

uses his hindlegs,

uses the forepart of his body,

uses the hindpart of his body,

uses his head,

uses his ears,

uses his tusks

and uses his tail,

protects only his trunk.

This king's bull-elephant

has not thrown away his life.'[10]

But when, Rāhula,

the king's bull-elephant

whose tusks are as long as a plough-pole

massive,

finely bred,

whose home is the battle-field,

and who, when going forth to battle,

uses his forelegs,

uses his hindlegs,

uses the forepart of his body,

uses the hindpart of his body,

uses his head,

uses his ears,

uses his tusks

and uses his tail,

and uses his trunk,

it thereupon occurs to the mahout:

'This king's bull-elephant

whose tusks are as long as a plough-pole

massive,

finely bred,

whose home is the battle-field,

and who, when going forth to battle,

uses his forelegs,

uses his hindlegs,

uses the forepart of his body,

uses the hindpart of his body,

uses his head,

uses his ears,

uses his tusks

and uses his tail,

and uses his trunk.

This king's bull-elephant

has thrown away his life,

there is nothing to be done now

for the king's bull-elephant.'

Even so, Rāhula,

of anyone for whom there is no shame at intentional lying,

of him I say

that there is no evil he cannot do.

Wherefore, for you, Rāhula,

'I will not speak a lie,

even for fun'[11] -

this is how you must train yourself, Rāhula.

"What do you think about this, Rāhula?

What is the purpose of a mirror?"

"Its purpose is reflection, revered sir."

"Even so, Rāhula,

a deed is to be done with the body

(only) after [89] repeated reflection;

a deed is to be done with speech

(only) after repeated reflection

a deed is to be done with the mind

(only) after repeated reflection.

If you, Rāhula, are desirous of doing a deed with the body,

you should reflect on that deed of your body,

thus:

'That deed which I am desirous of doing with the body

is a deed of my body

that might conduce to the harm of self

and that might conduce to the harm of others

and that might conduce to the harm of both;

this deed of body is unskilled,

its yield is anguish,

its result is anguish.'

If you, Rāhula, reflecting thus,

should find:

'That deed which I am desirous of doing with the body

is a deed of my body

that might conduce to the harm of self

and that might conduce to the harm of others

and that might conduce to the harm of both;

this deed of body is unskilled,

its yield is anguish,

its result is anguish.'

- a deed of body like this, Rāhula,

is certainly[12] not to be done by you.

■

[416] But if you, Rāhula, while reflecting thus,

should find:

'That deed which I am desirous of doing with the body

is a deed of my body

that would conduce neither to the harm of self

nor to the harm of others

nor to the harm of both;

this deed of body is skilled,

its yield is happy,

its result is happy'

- a deed of body like this, Rāhula,

may be done by you.

■

While you, Rāhula, are doing this deed with the body,

you should reflect thus

on this self-same deed of body:

'Is this deed that I am doing with the body

a deed of my body

that is conducing to the harm of self

and to the harm of others

and to the harm of both?

Is this deed of body unskilled,

its yield anguish,

its result anguish?'

If you, Rāhula, while reflecting thus should find:

'This deed that I am doing with the body

is a deed of my body

that is conducing to the harm of self

and to the harm of others

and to the harm of both;

this deed of body is unskilled,

its yield is anguish,

its result is anguish'

-you, Rāhula, should avoid a deed of body like this.

■

But if you, Rāhula, while reflecting thus,

should find:

'This deed that I am doing with the body

is a deed of my body that is not conducing to the harm of self

nor to the harm of others

nor to the harm of both;

this deed of body is skilled,

its yield is happy,

its result is happy'

-you, Rāhula, could repeat[13] a deed of body like this.

■

And when you, Rāhula, have done a deed with the body

you should reflect on this self-same deed of body thus:

'Was this deed that I did with the body

a deed of my body

that conduced to the harm of self

and to the harm of others

and to the harm of both?

[90] Was this an unskilled deed of body,

its yield anguish,

its result anguish?

If you, Rāhula, while reflecting thus,

should find:

'This deed that I did with the body

was a deed of my body

that conduced to the harm of sel

and to the harm of others

and to the harm of both;

this deed of body was unskilled,

its yield anguish,

its result anguish'

-such a deed of your body, Rāhula,

should be confessed,

disclosed,

declared to the Teacher

or to intelligent Brahma-farers

so that, confessed,

disclosed

and declared,

it would induce restraint in the future.

[417]But if you, Rāhula,

while reflecting thus, should find:

'This deed that I did with the body

was a deed of my body

that conduced neither to the harm of self

nor to the harm of others

nor to the harm of both;

it was a skilled deed of body,

its yield happy,

its result happy'

- because of it you, Rāhula,

may abide in zest and rapture

training yourself day and night

in states that are skilled.

If you, Rāhula, are desirous of doing a deed with the speech,

you should reflect on that deed of your speech,

thus:

'That deed which I am desirous of doing with the speech

is a deed of my speech

that might conduce to the harm of self

and that might conduce to the harm of others

and that might conduce to the harm of both;

this deed of speech is unskilled,

its yield is anguish,

its result is anguish.'

If you, Rāhula, reflecting thus,

should find:

'That deed which I am desirous of doing with the speech

is a deed of my speech

that might conduce to the harm of self

and that might conduce to the harm of others

and that might conduce to the harm of both;

this deed of speech is unskilled,

its yield is anguish,

its result is anguish.'

- a deed of speech like this, Rāhula,

is certainly not to be done by you.

■

But if you, Rāhula, while reflecting thus,

should find:

'That deed which I am desirous of doing with the speech

is a deed of my speech

that would conduce neither to the harm of self

nor to the harm of others

nor to the harm of both;

this deed of speech is skilled,

its yield is happy,

its result is happy'

- a deed of speech like this, Rāhula,

may be done by you.

■

While you, Rāhula, are doing this deed with the speech,

you should reflect thus

on this self-same deed of speech:

'Is this deed that I am doing with the speech

a deed of my speech

that is conducing to the harm of self

and to the harm of others

and to the harm of both?

Is this deed of speech unskilled,

its yield anguish,

its result anguish?'

If you, Rāhula, while reflecting thus should find:

'This deed that I am doing with the speech

is a deed of my speech

that is conducing to the harm of self

and to the harm of others

and to the harm of both;

this deed of speech is unskilled,

its yield is anguish,

its result is anguish'

-you, Rāhula, should avoid a deed of speech like this.

■

But if you, Rāhula, while reflecting thus,

should find:

'This deed that I am doing with the speech

is a deed of my speech that is not conducing to the harm of self

nor to the harm of others

nor to the harm of both;

this deed of speech is skilled,

its yield is happy,

its result is happy'

-you, Rāhula, could repeat a deed of speech like this.

■

And when you, Rāhula, have done a deed with the speech

you should reflect on this self-same deed of speech thus:

'Was this deed that I did with the speech

a deed of my speech

that conduced to the harm of self

and to the harm of others

and to the harm of both?

Was this an unskilled deed of speech,

its yield anguish,

its result anguish?

If you, Rāhula, while reflecting thus,

should find:

'This deed that I did with the speech

was a deed of my speech

that conduced to the harm of sel

and to the harm of others

and to the harm of both;

this deed of speech was unskilled,

its yield anguish,

its result anguish'

-such a deed of your speech, Rāhula,

should be confessed,

disclosed,

declared to the Teacher

or to intelligent Brahma-farers

so that, confessed,

disclosed

and declared,

it would induce restraint in the future.

But if you, Rāhula,

while reflecting thus, should find:

'This deed that I did with the speech

was a deed of my speech

that conduced neither to the harm of self

nor to the harm of others

nor to the harm of both;

it was a skilled deed of speech,

its yield happy,

its result happy'

- because of it you, Rāhula,

may abide in zest and rapture

training yourself day and night

in states that are skilled.

If you, Rāhula, are desirous of doing a deed with the mind,

you should reflect on that deed of your mind,

thus:

'That deed which I am desirous of doing with the mind

is a deed of my mind

that might conduce to the harm of self

and that might conduce to the harm of others

and that might conduce to the harm of both;

this deed of mind is unskilled,

its yield is anguish,

its result is anguish.'

If you, Rāhula, reflecting thus,

should find:

'That deed which I am desirous of doing with the mind

is a deed of my mind

that might conduce to the harm of self

and that might conduce to the harm of others

and that might conduce to the harm of both;

this deed of mind is unskilled,

its yield is anguish,

its result is anguish.'

- a deed of mind like this, Rāhula,

is certainly not to be done by you.

■

But if you, Rāhula, while reflecting thus,

should find:

'That deed which I am desirous of doing with the mind

is a deed of my mind

that would conduce neither to the harm of self

nor to the harm of others

nor to the harm of both;

this deed of mind is skilled,

its yield is happy,

its result is happy'

- a deed of mind like this, Rāhula,

may be done by you.

■

While you, Rāhula, are doing this deed with the mind,

you should reflect thus

on this self-same deed of mind:

'Is this deed that I am doing with the mind

a deed of my mind

that is conducing to the harm of self

and to the harm of others

and to the harm of both?

Is this deed of mind unskilled,

its yield anguish,

its result anguish?'

If you, Rāhula, while reflecting thus should find:

'This deed that I am doing with the mind

is a deed of my mind

that is conducing to the harm of self

and to the harm of others

and to the harm of both;

this deed of mind is unskilled,

its yield is anguish,

its result is anguish'

-you, Rāhula, should avoid a deed of mind like this.

■

But if you, Rāhula, while reflecting thus,

should find:

'This deed that I am doing with the mind

is a deed of my mind that is not conducing to the harm of self

nor to the harm of others

nor to the harm of both;

this deed of mind is skilled,

its yield is happy,

its result is happy'

-you, Rāhula, could repeat a deed of mind like this.

■

And when you, Rāhula, have done a deed with the mind

you should reflect on this self-same deed of mind thus:

'Was this deed that I did with the mind

a deed of my mind

that conduced to the harm of self

and to the harm of others

and to the harm of both?

Was this an unskilled deed of mind,

its yield anguish,

its result anguish?

If you, Rāhula, while reflecting thus,

should find:

'This deed that I did with the mind

was a deed of my mind

that conduced to the harm of sel

and to the harm of others

and to the harm of both;

this deed of mind was unskilled,

its yield anguish,

its result anguish'

This section has been expanded according to the instructions in the hard copy which simply says "repeat the paragraphs concerned..." However a reader points out that the correct translation should be along the lines of "such mental actions of yours, Rāhula, should be loathed, abhorred and despised. Thus loathing, abhorring and despising, you should acquire restraint in the future." Thank you Epajarjestys.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

2. Bhikkhu Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

2. The Division on Monks

62. Greater Discourse on

An Exhortation to Rāhula

Mahā Rāhul'Ovāda Suttaṃ

[91]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta's Grove, Anāthapiṇḍika's monastery.

Then the Lord, having dressed in the morning,

taking his bowl and robe,

entered Sāvatthī for almsfood.

The venerable Rāhula,

[421] having also dressed in the morning,

taking his bowl and robe

followed close after the Lord.

Then the Lord, having looked round,

addressed the venerable Rāhula,

saying:

"Whatever, Rāhula, is material shape,

past, future, present,

subjective or objective,

gross or subtle,

low or excellent,

distant or near,

all material shape

should be seen as it really is

by means of perfect intuitive wisdom

thus:

'This is not mine,

this am I not,

this is not my self.'"

"Only material shape, Lord,

only material shape, Wellfarer?"

"Material shape, Rāhula,

and feeling, Rāhula,

and perception, Rāhula,

and the habitual tendencies, Rāhula,

and consciousness, Rāhula."

Then the venerable Rāhula thought:

"Who indeed today,

when he has been exhorted

with an exhortation face-to-face with the Lord,

could enter a village for almsfood?"

And turning back from there,

he sat down cross-legged

at the root of a tree,

holding his back erect

and arousing mindfulness in front of him.

Then the venerable Sāriputta

saw the venerable Rāhula sitting down cross-legged

at the root of the tree,

holding his back erect

and arousing mindfulness in front of him;

and seeing him,

he addressed the venerable Rāhula,

saying:

"Develop the (mind-) development[1]

that is mindfulness

on in-breathing and out-breathing, Rāhula.

Mindfulness on in-breathing and out-breathing, Rāhula,

if developed and made much of

is of great fruit, of great advantage."

Then the venerable [92] Rāhula,

emerging from solitary meditation towards evening,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Rāhula spoke thus to the Lord:

"Revered sir, how

if mindfulness on in-breathing and out-breathing

is developed and made much of

is it of great fruit,

of great advantage?"

"Whatever,[2] Rāhula,

is hard,

solid,

is internal,

referable to an individual

and derived therefrom,

that is to say:

the hair of the head,

the hair of the body,

nails,

teeth,

skin,

flesh,

sinews,

bones,

marrow of the bones,

kidney,

heart,

liver,

pleura,

spleen,

lungs,

intestines,

mesentery,

stomach,

excrement,

or whatever other thing is hard,

solid,

is internal,

referable to an individual

and derived therefrom,

this, Rāhula,

is called the internal element of extension.

Whatever is an internal element of extension

and whatever is an external element of extension,

just these are the element of extension.

By means of perfect intuitive wisdom

it should be seen of this

as it really is,

thus:

'This is not mine,

this am I not,

this is not my self.'

[422] Having seen it thus

as it really is

by means of perfect intuitive wisdom,

he disregards the element of extension,

he cleanses his thought

of the element of extension.

And what, Rāhula,

is the liquid element?

The liquid element may be internal,

it may be external.

And what, Rāhula, is the internal liquid element?

Whatever is liquid,

fluid,

is internal,

referable to an individual

and derived therefrom,

that is to say:

bile,

phlegm,

pus,

blood,

sweat,

fat,

tears,

serum,

saliva,

mucus,

synovial fluid,

urine

or whatever other thing is liquid,

fluid,

is internal,

referable to an individual

and derived therefrom,

this, Rāhula,

is called the internal liquid element.

Whatever is an internal liquid element

and whatever is an external liquid element,

just these are the liquid element.

By means of perfect intuitive wisdom

it should be seen of this

as it really is,

thus:

'This is not mine,

this am I not,

this is not my self.'

Having seen this thus

as it really is

by means of perfect intuitive wisdom,

he disregards the liquid element,

he cleanses his thought

of the liquid element.

And what, Rāhula,

is the element of heat?

The heat element may be internal,

it may be external.

And what, Rāhula,

is the [93] internal heat element?

Whatever is heat,

warmth,

is internal,

referable to an individual

and derived therefrom,

such as by whatever one is vitalised,

by whatever one is consumed,

by whatever one is burnt up,

and by whatever one has munched,

drunk,

eaten

and tasted

that is properly transformed (in digestion),

or whatever other thing

is heat,

warmth,

is internal,

referable to an individual

and derived therefrom,

this, Rāhula,

is called the internal heat element.

Whatever is an internal element of heat

and whatever is an external element of heat,

just these are the element of heat.

By means of perfect intuitive wisdom

it should be seen of this

as it really is,

thus:

'This is not mine,

this am I not,

this is not my self.'

Having seen this thus

as it really is

by means of perfect intuitive wisdom,

he disregards the heat element,

he cleanses his thought

of the heat element.

And what, Rāhula,

is the element of motion?

The element of motion may be internal,

it may be external.

And what, Rāhula,

is the internal element of motion?

Whatever is motion,

wind,

is internal,

referable to an individual

and derived therefrom,

such as winds going upwards,

winds going downwards,

winds in the abdomen,

winds in the belly,

winds that shoot across the several limbs,

in-breathing,

out-breathing,

or whatever other thing

is motion,

wind,

is internal,

referable to an individual

and derived therefrom,

this, Rāhula,

is called the internal element of motion.

Whatever is an internal element of motion

and whatever is an external element of motion,

just these are the element of motion.

By means of perfect intuitive wisdom

it should be seen of this

as it really is,

thus:

'This is not mine,

this am I not,

this is not my self.'

Having seen this thus

as it really is

[423] by means of perfect intuitive wisdom,

he disregards the element of motion,

he cleanses his thought

of the element of motion.

And what, Rahlda,

is the element of space?[3]

The element of space may be internal,

it may be external.

And what, Rāhula,

is the internal element of space?

Whatever is space,

spacious,

is internal,

referable to an individual

and derived therefrom,

such as the auditory and nasal orifices,

the door of the mouth

and that by which one swallows

what is munched,

drunk,

eaten

and tasted,

and where this remains,

and where it passes out of (the body) lower down,

or whatever other thing

is space,

spacious,

is internal,

referable to an [94] individual

and derived therefrom,

this, Rāhula,

is called the internal element of space.

Whatever is an internal element of space

and whatever is an external element of space,

just these are the element of space.

By means of perfect intuitive wisdom

it should be seen of this

as it really is,

thus:

'This is not mine,

this am I not,

this is not my self.'

Having seen this thus

as it really is

by means of perfect intuitive wisdom,

he disregards the element of space,

he cleanses his thought

of the element of space.

Develop the (mind-) development

that is like the earth,[4] Rāhula.

For, from developing the (mind-) development

that is like the earth, Rāhula,

agreeable and disagreeable sensory impressions

that have arisen,

taking hold of your thought,

will not persist.

As, Rāhula,

people cast what is clean

on to the earth

and what is unclean

and ordure

and urine

and spittle

and pus

and blood,

and yet the earth

is not troubled thereby

nor worried

or disgusted,

even so do you, Rāhula,

develop the (mind-) development

that is like the earth.

For, from developing the (mind-) development

that is like the earth, Rāhula,

agreeable and disagreeable sensory impressions

that have arisen,

taking hold of your thought,

will not persist.

Develop the (mind-) development

that is like water, Rāhula.

For, from developing the (mind-) development

that is like water, Rāhula,

agreeable and disagreeable sensory impressions

that have arisen,

taking hold of your thought,

will not persist.

As, Rāhula,

people wash what is clean in water

and what is unclean

and wash away ordure

and urine

and spittle

and pus

and blood,

and yet the water

is not troubled thereby

nor worried

or disgusted,

[424] even so do you, Rāhula,

develop the (mind-) development

that is like water.

For, from developing the (mind-) development

that is like water, Rāhula,

agreeable and disagreeable sensory impressions

that have arisen,

taking hold of your thought,

will not persist.

Develop the (mind-) development

that is like fire,[5] Rāhula.

For, from developing the (mind-) development

that is like fire, Rāhula,

agreeable and disagreeable sensory impressions

that have arisen,

taking hold of your thought,

will not persist.

As, Rāhula,

fire burns what is clean

and what is unclean

and ordure

and urine

and spittle

and pus

and blood,

and yet the fire is not troubled thereby

nor [95] worried or disgusted,

even so do you, Rāhula,

develop the (mind-) development

that is like fire.

For, from developing the (mind-) development

that is like fire, Rāhula,

agreeable and disagreeable sensory impressions

that have arisen,

taking hold of your thought,

will not persist.

Develop the (mind-) development

that is like wind, Rāhula.

For, from developing the (mind-) development

that is like wind, Rāhula,

agreeable and disagreeable sensory impressions

that have arisen,

taking hold of your thought,

will not persist.

As, Rāhula,

the wind blows upon what is clean

and what is unclean

and upon ordure

and urine

and spittle

and pus

and blood,

and yet the wind

is not troubled thereby

nor worried

or disgusted,

even so do you, Rāhula,

develop the (mind-) development

that is like wind.

For from developing the (mind-) development

that is like wind, Rāhula,

agreeable and disagreeable sensory impressions

that have arisen,

taking hold of your thought,

will not persist.

Develop the (mind-) development that is like air, Rāhula.

For, from developing the (mind-) development

that is like air, Rāhula,

agreeable and disagreeable sensory impressions

that have arisen,

taking hold of your thought,

will not persist.

As, Rāhula,

the air does not repose anywhere,

even so do you, Rāhula,

develop the (mind-) development

that is like air.

For, from developing the (mind-) development

that is like air, Rāhula,

agreeable and disagreeable sensory impressions

that have arisen,

taking hold of your thought,

will not persist.[6]

Develop the (mind-) development

that is friendliness,[7] Rāhula.

For, from developing the (mind-) development

that is friendliness, Rāhula,

that which is malevolence

will be got rid of.

Develop the (mind-) development

that is compassion, Rāhula.

For, from developing the (mind-) development

that is compassion, Rāhula,

that which is harming

will be got rid of.

Develop the (mind-) development

that is sympathetic joy, Rāhula.

For, from developing the (mind-) development

that is sympathetic joy, Rāhula,

that which is dislike[8]

will be got rid of.

Develop the (mind-) development

that is equanimity, Rāhula.

For, from developing the (mind-) development

that is equanimity, Rāhula,

that which is sensory reaction

will be got rid of.

Develop the (mind-) development

that is [96] on the foul, Rāhula.

For, from developing the (mind-)development

that is on the foul, Rāhula,

that which is attachment

will be got rid of.[9]

Develop the (mind-) development

that is perception of impermanence, Rāhula.

[425] For, from developing the (mind-) development

that is perception of impermanence, Rāhula,

that which is the conceit,

'I am'[10]

will be got rid of.

Develop the (mind-) development

that is mindfulness of in-breathing and out-breathing, Rāhula.

Mindfulness of in-breathing and out-breathing, Rāhula,

is of great fruit,

of great advantage.

And how, Rāhula,

if mindfulness of in-breathing and out-breathing is developed,

how, if it is made much of,

is it of great fruit, of great advantage?

As to this, Rāhula,

a monk who is-forest-gone[11]

or gone to the root of a tree

or gone to an empty place,

sits down cross-legged,

holding his back erect,

arousing mindfulness in front of him.

Mindful he breathes in,

mindful he breathes out.

Breathing in a long (breath) he comprehends,

'I am breathing in a long (breath)';

or breathing out a long (breath) he comprehends,

'I am breathing out a long (breath)';

or breathing in a short (breath) he comprehends,

'I am breathing in a short (breath)';

or breathing out a short (breath) he comprehends,

'I am breathing out a short (breath).'

He trains himself thinking:

'I shall breathe in experiencing the whole body';

he trains himself thinking:

'I shall breathe out experiencing the whole body.'

He trains himself thinking:

'I shall breathe in tranquillising the activity of the body';

he trains himself thinking:

'I shall breathe out tranquillising the activity of the body.'

He trains himself thinking:

'I shall breathe in experiencing rapture';

he trains himself thinking:

'I shall breathe out experiencing rapture.'

He trains himself thinking:

'I shall breathe in experiencing happiness';

He trains himself thinking:

'I shall breathe out experiencing happiness'.

He trains himself thinking:

'I shall breathe in experiencing the activity of thought';

He trains himself thinking:

'I shall breathe out experiencing the activity of thought.'

He trains himself thinking:

'I shall breathe in tranquillising the activity of thought.'

He trains himself thinking:

'I shall breathe out tranquillising the activity of thought.'

He trains himself thinking:

'I shall breathe in experiencing thought.'

He trains himself thinking:

'I shall breathe out experiencing thought.'

He trains himself thinking:

'I shall breathe in rejoicing in thought.'

He trains himself thinking:

'I shall breathe out rejoicing in thought.'

He trains himself thinking:

'I shall breathe in concentrating thought.'

He trains himself thinking:

'I shall breathe out concentrating thought.'

He trains himself thinking:

'I shall breathe in freeing thought.'

He trains himself thinking:

'I shall breathe out freeing thought.'

He trains himself thinking::

'I shall breathe in beholding impermanence.'

He trains himself thinking::

'I shall breathe out beholding impermanence.'

He trains himself thinking:

'I shall breathe in beholding dispassion.'

He trains himself thinking:

'I shall breathe out beholding dispassion.'

He trains himself thinking:

'I shall breathe in beholding stopping.'

He trains himself thinking:

'I shall breathe out beholding stopping.'

He trains himself thinking::

'I shall breathe in beholding casting away.'

He trains himself thinking:

'I shall breathe out beholding casting away.'

[97] Mindfulness of in-breathing and out-breathing

if developed thus, Rāhula,

if made much of thus,

is of great fruit,

of great advantage.

When, Rāhula,

mindfulness of in-breathing and out-breathing

has been developed thus,

[426] has been made much of thus,

then those which are

the last in-breaths and out-breaths

are also stopped

only when they are known,

not when they are unknown."[12]

Thus spoke the Lord.

Delighted, the venerable Rāhula rejoiced in what the Lord had said.

Greater Discourse on an Exhortation to Rāhula

[1] bhāvanaṃ bhāvehi.

[2] Down to the end of "the element of motion," cf. M. Sta. 28. For notes, see M.L.S. i. 231 ff. Cf. A. ii. 164, and see G.S. ii. 171, n. 1.

[3] ākāsadhātu does not occur in Sta. 28, but in Stas. 112, 115, 140 viññāṇadhātu is added to the five mentioned above, as also at D. iii. 247, A. i. 176. See also Dhs. 638.

[4] Earth, water, fire, wind, ākāsa are in Pali the same for the words rendered above respectively: extension, liquid (or cohesion), heat, motion, space. For a note on ākāsa, see above, p. 17, n. 1. Cf. Thag. 1014 where Sāriputta says of himself that he is like earth, water, fire in that he is neither attachcd to nor revolted by (sensory impingements); and A. iv. 394 f. where he tells the Lord that he abides with his mind like the first four of these elements.

[5] Cf. Miln. 385.

[6] These last two sentences are quoted at Miln. 388.

[7] For this and the following five kinds of mental development, cf. the six nissarānīyā dhātuyo (elements from which there is escape) at D. iii. 247-250, a passage which shows interesting similarities as well as variations in respect of the six "developments" of the M. passage above.

[8] arati. aversion, fretting. MA. iii. 140 explains arati as arati pantasenāsanesu c'eva adkikusalesu dhammesu ca ukkaṇṭhitā (aversion from, or dislike of, remote lodgings as well as longing for (fretting after) highly skilled dhammā (items, mental states?).

[9] Cf. A. iv. 46.

[10] asmimāna; cf. M. i. 139. It is the pride due to thinking, 'I am in material shapes, and so on.'

[11] With the following cf. M. i. 56. All the terms, to the end of this Discourse, are explained in Vism., Ch. VIII.

[12] Vism. 291 f. gives some explanation of the meaning of ye pi te carimakā assāsapassāsā te pi viditā va nirujjhanti no aviditā.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

2. Bhikkhu Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

2. The Division on Monks

63. Lesser Discourse to Māluṇkya-Putta

Cūḷa Māluṇkya Suttaṃ

[97]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then a reasoning of mind

arose to the venerable Māluṇkyāputta[2]

as he was meditating in solitary seclusion,

thus:

"Those (speculative) views that are not explained,

set aside

and ignored by the Lord:

The world is eternal,

the world is not eternal,

the world is an ending thing,

the world is not an ending thing;

the life-principle is the same as the body,

the life-principle is one thing,

the body another;

the Tathāgata[3] is after dying,

the Tathāgata is not after dying,

the Tathāgata both is and is not after dying,

the Tathāgata neither is nor is not after dying -

the Lord does not explain these to me.

That the Lord does not explain these to me

does not please me,

does not satisfy me,

so I, having approached the Lord,

will question him on the matter.

If [98] the Lord will explain to me

either that the world is eternal

or that the world is not eternal

or that the world is an ending thing,

or that the world is not an ending thing;

that the life-principle is the same as the body,

or that the life-principle is one thing,

the body another;

that the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying,

then will I fare the Brahma-faring under the Lord.

But if the Lord will not explain to me

either that the world is eternal

or that the world is not eternal

or that the world is an ending thing,

or that the world is not an ending thing;

that the life-principle is the same as the body,

or that the life-principle is one thing,

the body another;

that the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying,

then will I, disavowing the training,

revert to secular life."

Then the venerable Māluṇkyāputta,

emerging from solitary meditation towards evening,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Māluṇkyāputta spoke thus to the Lord:

"Now, revered sir, as I was meditating in solitary seclusion,

a reasoning of mind arose to me thus:

'Those (speculative) views that are not explained,

set aside,

ignored by the Lord:

The world is eternal,

the world is not eternal,

the world is an ending thing,

the world is not an ending thing;

the life-principle is the same as the body,

the life-principle is one thing,

the body another;

the Tathāgata is after dying,

the Tathāgata is not after dying,

the Tathāgata both is and is not after dying,

the Tathāgata neither is nor is not after dying -

the Lord does not explain these to me.

That the Lord does not explain these to me

does not please me,

does not satisfy me,

so I, having approached the Lord,

will question him on the matter.

If the Lord will explain to me

either that the world is eternal

or that the world is not eternal

or that the world is an ending thing,

or that the world is not an ending thing;

that the life-principle is the same as the body,

or that the life-principle is one thing,

the body another;

that the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying,

then will I fare the Brahma-faring under the Lord.

But if the Lord will not explain to me

either that the world is eternal

or that the world is not eternal

or that the world is an ending thing,

or that the world is not an ending thing;

that the life-principle is the same as the body,

or that the life-principle is one thing,

the body another;

that the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying,

then will I, disavowing the training,

revert to secular life."

If the Lord knows that the world is eternal,

let the Lord explain to me

that the world is eternal.

If the Lord knows that the world is not eternal,

let the Lord explain to me that the world is not eternal.

If the Lord does not know whether the world is eternal

or whether the world is not eternal,

then, not knowing,

not seeing,

this would be honest,

namely to say:

'I do not know,

I do not see.'

■

If the Lord knows that the world is an ending thing,

let the Lord explain to me

that the world is an ending thing.

If the Lord knows that the world is not an ending thing,

let the Lord explain to me that the world is not an ending thing.

If the Lord does not know whether the world is an ending thing

or whether the world is not an ending thing,

then, not knowing,

not seeing,

this would be honest,

namely to say:

'I do not know,

I do not see.'

■

If the Lord knows that the life-principle is the same as the body,

let the Lord explain to me

that the life-principle is the same as the body.

If the Lord knows that the life-principle is one thing,

the body another,

let the Lord explain to me that the life-principle is one thing,

the body another.

If the Lord does not know whether the life-principle is the same as the body

or whether the life-principle is one thing,

the body another,

then, not knowing,

not seeing,

this would be honest,

namely to say:

'I do not know,

I do not see.'

■

If the Lord knows that the Tathāgata is after dying,

let the Lord explain to me

that the Tathāgata is after dying.

If the Lord knows that the Tathāgata is not after dying,

let the Lord explain to me that the Tathāgata is not after dying.

If the Lord knows that the Tathāgata both is and is not after dying,

let the Lord explain to me that the Tathāgata both is and is not after dying.

If the Lord knows that the Tathāgata neither is nor is not after dying,

let the Lord explain to me that the Tathāgata neither is nor is not after dying.

If the Lord does not know that the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying,

then, not knowing,

not seeing,

this would be honest,

namely to say:

'I do not know,

I do not see.'

"But did I ever speak thus to you, Māluṇkyāputta:

'Come you, Māluṇkyāputta,

fare the Brahma-faring under me

and I will explain to you

either that the world is eternal

or that the world is not eternal

or that the world is an ending thing,

or that the world is not an ending thing;

that the life-principle is the same as the body,

or that the life-principle is one thing,

the body another;

that the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying?"

"No, revered sir."

"Or did you speak thus to me:

'I, revered sir, will fare the Brahma-faring under the Lord

if the Lord will explain to me

either that the world is eternal

or that the world is not eternal

or that the world is an ending thing,

or that the world is not an ending thing;

that the life-principle is the same as the body,

or that the life-principle is one thing,

the body another;

that the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying'?"

"No, revered sir."

"So it is agreed, Māluṇkyāputta, that neither did I say:

'Come you, Māluṇkyāputta,

fare the Brahma-faring under me

and I will explain to you

either that the world is eternal

or that the world is not eternal

or that the world is an ending thing,

or that the world is not an ending thing;

that the life-principle is the same as the body,

or that the life-principle is one thing,

the body another;

that the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying,

[99] and that neither did you say:

'I, revered sir, will fare the Brahma-faring under the Lord

if the Lord will explain to me

either that the world is eternal

or that the world is not eternal

or that the world is an ending thing,

or that the world is not an ending thing;

that the life-principle is the same as the body,

or that the life-principle is one thing,

the body another;

that the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying'."

This being so, foolish man,

who are you that you are disavowing?[4]

Whoever, Māluṇkyāputta, should speak thus:

'I will not fare the Brahma-faring under the Lord

until the Lord explains to me

whether the world is eternal

or whether the world is not eternal

or whether the world is an ending thing,

or whether the world is not an ending thing;

whether the life-principle is the same as the body,

or that the life-principle is one thing,

the body another;

or whether the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying

- this man might pass away, Māluṇkyāputta,

or ever this was explained to him by the Tathāgata.

Māluṇkyāputta, it is as if a man were pierced by an arrow

that was thickly smeared with poison

and his friends and relations,

his kith and kin,

were to procure a physician

and surgeon.[5]

He might speak thus:

'I will not draw out this arrow

until I know of the man who pierced me

whether he is a noble

or brahman

or merchant

or worker.'

He might speak thus:

'I will not draw out this arrow

until I know the name and clan

of the man who pierced me.'

He might speak thus:

'I will not draw out this arrow

until I know of the man who pierced me

whether he is tall

or short

or middling in height.'

He might speak thus:

'I will not draw out this arrow

until I know of the man who pierced me

whether he is black

or deep brown

or golden skinned.'

He might speak thus:

'I will not draw out this arrow

until I know of the man who pierced me

to what village

or market town

or town

he belongs.'

He might speak thus:

'I will not draw out this arrow

until I know of the bow from which I was pierced

whether it was a spring-bow[6]

or a cross-bow.'

He might speak thus:

'I will not draw out this arrow

until I know of the bow-string from which I was pierced

whether it was of swallow-wort

or of reed

or sinew

or hemp

or a tree.'[7] He might speak thus:

'I will not draw out this arrow

until I know of the shaft by which I was pierced

whether it was of reeds

of this kind

or that.'[8]

He [100] might speak thus:

'I will not draw out this arrow

until I know of the shaft from which I was pierced

what kind of feathers it had:

whether those of a vulture

or heron

or hawk

or peacock

or some other bird.'[9]

He might speak thus:

'I will not draw out this arrow

until I know of the shaft from which I was pierced

with what kind of sinews it was encased:

whether those of a cow

or buffalo

or deer

or monkey.'[10]

He might speak thus:

'I will not draw out this arrow

until I know of the arrow by which I was pierced

whether it was an (ordinary) arrow

or some other kind of arrow.'[11]

Māluṇkyāputta, this man might pass away

or ever this was known to him.

In the same way, Malunkyaputta,

whoever should speak thus:

'I will not fare the Brahma-faring under the Lord

until the Lord explains to me

whether the world is eternal

or whether the world is not eternal

or whether the world is an ending thing,

or whether the world is not an ending thing;

whether the life-principle is the same as the body,

or that the life-principle is one thing,

the body another;

or whether the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying

- this man might pass away, Māluṇkyāputta,

or ever this was explained to him by the Tathāgata.

The living of the Brahma-faring, Māluṇkyāputta,

could not be said to depend on the view

that the world is eternal.

Nor could the living of the Brahma-faring, Māluṇkyāputta,

be said to depend on the view

that the world is not eternal.

Whether there is the view that the world is eternal

or whether there is the view that the world is not eternal,

there is birth,

there is ageing,

there is dying,

there are grief,

sorrow,

suffering,

lamentation

and despair,

the suppression[12] of which

I lay down here and now.

■

The living of the Brahma-faring, Māluṇkyāputta,

could not be said to depend on the view

that the world is an ending thing.

Nor could the living of the Brahma-faring, Māluṇkyāputta,

be said to depend on the view

that the world is not an ending thing.

Whether there is the view that the world is an ending thing

or whether there is the view that the world is not an ending thing,

there is birth,

there is ageing,

there is dying,

there are grief,

sorrow,

suffering,

lamentation

and despair,

the suppression of which

I lay down here and now.

■

The living of the Brahma-faring, Māluṇkyāputta,

could not be said to depend on the view

that the life-principle is the same as the body.

Nor could the living of the Brahma-faring, Māluṇkyāputta,

be said to depend on the view

that the life-principle is one thing,

the body another.

Whether there is the view that the life-principle is the same as the body

or whether there is the view that the life-principle is one thing,

the body another,

there is birth,

there is ageing,

there is dying,

there are grief,

sorrow,

suffering,

lamentation

and despair,

the suppression of which

I lay down here and now.

■

The living of the Brahma-faring, Māluṇkyāputta,

could not be said to depend on the view

that the Tathāgata is after dying.

Nor could the living of the Brahma-faring, Māluṇkyāputta,

be said to depend on the view

that the Tathāgata is not after dying.

Nor could the living of the Brahma-faring, Māluṇkyāputta,

be said to depend on the view

that the Tathāgata both is and is not after dying.

Nor could the living of the Brahma-faring, Māluṇkyāputta,

be said to depend on the view

that the Tathāgata neither is nor is not after dying.

Whether there is the view that the Tathāgata is after dying,

or that the Tathāgata is not after dying,

or that the Tathāgata both is and is not after dying,

or that the Tathāgata neither is nor is not after dying,

there is birth,

[101] there is ageing,

there is dying,

there are grief,

sorrow,

suffering,

lamentation

and despair,

the suppression of which

I lay down here and now.

Wherefore, Māluṇkyāputta, understand

as not explained

what has not been explained by me,

and understand as explained

what has been explained by me.

And what, Māluṇkyāputta, has not been explained by me?

That the world is eternal has not been explained by me, Māluṇkyāputta;

that the world is not eternal has not been explained by me, Māluṇkyāputta;

that the world is an ending thing has not been explained by me, Māluṇkyāputta;

that the world is not an ending thing has not been explained by me, Māluṇkyāputta;

that the life-principle is the same as the body, has not been explained by me, Māluṇkyāputta;

that the life-principle is one thing,

the body another has not been explained by me, Māluṇkyāputta;

that the Tathāgata is after dying, has not been explained by me, Māluṇkyāputta;

that the Tathāgata is not after dying has not been explained by me, Māluṇkyāputta;

that the Tathāgata both is and is not after dying has not been explained by me, Māluṇkyāputta;

that the Tathāgata neither is nor is not after dying has not been explained by me, Māluṇkyāputta.

And why, Māluṇkyāputta, has this not been explained by me?

It is because it is not connected with the goal,

is not fundamental to the Brahma-faring,

and does not conduce to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening nor to nibbāna.

Therefore it has not been explained by me, Māluṇkyāputta.

And what has been explained by me, Māluṇkyāputta?

'This is anguish'

has been explained by me, Māluṇkyāputta.

'This is the arising of anguish'

has been explained by me.

'This is the stopping of anguish'

has been explained by me.

'This is the course leading to the stopping of anguish'

has been explained by me.

And why, Māluṇkyāputta,

has this been explained by me?

It is because it is connected with the goal,

is fundamental to the Brahma-faring,

and conduces to turning away from,

to dispassion,

stopping,

calming,

super-knowledge,

awakening

and nibbāna.

Therefore it has been explained by me.

Wherefore, Māluṇkyāputta,

understand as not explained

what has not been explained by me,

and understand as explained

what has been explained by me."

Thus spoke the Lord.

Delighted, the venerable Māluṇkyāputta rejoiced in what the Lord had said.

Lesser Discourse to Malunkya(putta):

The Third

[1] Referred to at Miln.. 144.

[2] Two sets of verses are ascribed to him in Thag: 399-404 (ver. 404 speaking of drawing out the arrow, or dart, salla, see below, p. 99), and 794-817. For further references see DPPN.

"explains Tathāgata by satta," this means that this term as used here applies to beings who have attained the goal as opposed to the use where it is used as a name for the Buddha.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

2. Bhikkhu Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

2. The Division on Monks

64. Greater Discourse to Māluṇkya-Putta

Mahā Māluṇkya Suttaṃ

[102]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Do you, monks, remember

that I taught you about the five fetters

binding to the lower (shore)?"

When this had been said,

the venerable Māluṇkyāputta spoke thus to the Lord:

"Yes, I, revered sir, remember

that the Lord taught that there are five fetters

binding to the lower (shore)."

"But do you, Māluṇkyāputta, remember it

as it was spoken by me

when I taught you about the five fetters

binding to the lower (shore)?"

"I, revered sir, remember

that the Lord taught that

false view of own body[1]

is a fetter binding to the lower (shore).

I, revered sir, remember

that perplexity

is a fetter binding to the lower (shore).

I, revered sir, remember

that clinging to rites and customs

is a fetter binding to the lower (shore).

I, revered sir, remember

that desire for sense-pleasures

is a fetter binding to the lower (shore).

I, revered sir, remember

that malevolence

is a fetter binding to the lower (shore).

It is thus that I, revered sir, remember

the five fetters binding to the lower (shore)

as taught by the Lord."

"And about whom do you, Māluṇkyāputta, remember

that I thus taught the five fetters binding to the lower (shore)?

Would not wanderers belonging to other sects

chide[2] you with the simile of the baby?[3]

For, Māluṇkyāputta,

if there were not 'own body'

for an innocent baby boy lying on his back,

whence could there arise for him the view of 'own body'?

A leaning to the view of 'own body'

indeed lies latent in him.

■

Māluṇkyāputta, if there were not 'things'[4]

for an innocent baby boy lying on his back,

[103] whence could there arise for him

perplexity about things!

A leaning to perplexity

indeed lies latent in him.

■

Māluṇkyāputta, if there were not 'habits'[5]

for an innocent baby boy lying on his back,

whence could there arise for him

clinging to rites and customs?

A leaning to clinging to rites and customs

indeed lies latent in him.

■

Māluṇkyāputta, if there were not 'sense-pleasures'

for an innocent baby boy lying on his back,

whence could there arise for him

desire for sense-pleasures

among the sense-pleasures?

A leaning to attachment to sense-pleasures

indeed lies latent in him.

■

Māluṇkyāputta, if there were not 'beings'

for an innocent baby boy lying on his back,

whence could there arise for him

malevolence towards beings?

A leaning to malevolence

indeed lies latent in him.

Now, Māluṇkyāputta,

would not wanderers belonging to other sects

chide you with this simile of the baby?"

When this had been said,

the venerable Ānanda spoke thus to the Lord:

"Lord, this is the time,

Well-farer, this is the time

that the Lord might teach (us)

about the five fetters binding to the lower (shore).

When the monks have heard the Lord

they will remember."

"Well then, Ānanda, listen,

attend carefully,

and I will speak."

"Yes, revered sir,"

the venerable Ānanda answered the Lord in assent.

The Lord spoke thus:

"Herein, Ānanda, an uninstructed ordinary person,

taking no count of the pure ones,

unskilled in the Dhamma of the pure ones,

untrained in the Dhamma of the pure ones;

taking no count of the true men,

unskilled in the Dhamma of the true men,

untrained in the Dhamma of the true men,

lives with his mind obsessed

by false view as to 'own body,'

overcome by false view as to 'own body,'

and he does not comprehend the escape,[6]

as it really is,

from the false view of 'own body'

that has arisen.

That false view of his of 'own body,'

resistant,

not dispelled,

is a fetter binding to the lower (shore).

■

He lives with his mind obsessed

by perplexity

overcome by perplexity,

and he does not comprehend the escape,

as it really is,

from perplexity

that has arisen.

That perplexity

resistant,

not dispelled,

is a fetter binding to the lower (shore).

■

He lives with his mind obsessed

by clinging to rites and customs

overcome by clinging to rites and customs,

and he does not comprehend the escape,

as it really is,

from clinging to rites and customs

that has arisen.

That clinging to rites and customs,

resistant,

not dispelled,

is a fetter binding to the lower (shore).

■

He lives with his mind obsessed

by attachment to sense-pleasures

overcome by attachment to sense-pleasures,

and he does not comprehend the escape,

as it really is,

from attachment to sense-pleasures

that has arisen.

That attachment to sense-pleasures,

resistant,

not dispelled,

is a fetter binding to the lower (shore).

■

He lives with his mind obsessed

by malevolence

overcome by malevolence,

and he does not comprehend the escape,

as it really is,

from malevolence

that has arisen.

That malevolence,

resistant,

not dispelled,

is a fetter binding to the lower (shore).

But, Ānanda,

an instructed disciple of the pure ones,

taking count [104] of the pure ones,

skilled in the Dhamma of the pure ones,

trained in the Dhamma of the pure ones;

taking count of the true men,

skilled in the Dhamma of the true men,

trained in Dhamma of the true men,

does not live with his mind obsessed

by false view as to 'own body,'

overcome by false view as to 'own body,'

and he comprehends the escape,

as it really is,

from the false view of 'own body'

that has arisen.

That ` of his, together with the leaning towards it, is got rid of.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

2. Bhikkhu Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

2. The Division on Monks

65. Discourse to Bhaddāli

Bhaddāli Suttaṃ

[107]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was [108] there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I, monks, partake of my food at one session.[1]

Partaking of my food at one session,

I, monks, am aware of good health

and of being without illness

and of buoyancy

and strength

and living in comfort.

Come, do you too, monks,

partake of your food at one session.

Partaking of your food at one session,

you too, monks, will be aware of good health,

of being without illness,

of bouyancy

and strength

and living in comfort."

When this had been said,

the venerable Bhaddāli spoke thus to the Lord:

"I, revered sir, am not capable[2] of eating my food at one session;

revered sir, if I ate my food at one session,

I might have scruples,[3]

I might have misgivings."

"Well then, you, Bhaddāli,

having eaten one portion there where you were invited,

having taken another portion away,

might eat that too;

so could you, Bhaddāli, eating thus, keep yourself going."

"I, revered sir, am not capable of eating in this fashion;

even eating so, revered sir,

I might have scruples,

I might have misgivings."

Then the venerable Bhaddāli,

while a rule of training was being laid down by the Lord,[4]

while the Order of monks was undertaking the training,

made known his inability.

Then the venerable Bhaddāli

did not see the Lord face to face

for an entire three months

because he was one who did not carry out in full

the training under the Teacher's instruction.

Now at that time a number of monks

were making up robe-material for the Lord,

and they said:

"When the Lord's robe-material is settled,[5]

he will set out on a three months tour."

Then the venerable Bhaddāli approached these monks;

having approached,

he exchanged greetings with these monks;

having conversed in a [109] friendly and courteous way,

he sat down at a respectful distance.

These monks spoke thus to the venerable Bhaddāli

as he was sitting down at a respectful distance:

"Reverend Bhaddāli,

this robe-material is being made up for the Lord.

When the robe-material is settled,

the Lord will set out on a three months tour.

Please, reverend Bhaddāli,

pay careful attention to this opportunity,[6]

lest later it is more difficult for you."

"Yes, your reverences,"

and the venerable Bhaddāli, having answered these monks in assent,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Bhaddāli spoke thus to the Lord:

"Revered sir, a transgression has overcome me,

foolish,

misguided

and wrong that I was,

inasmuch as I made known an inability

when a rule of training was being laid down by the Lord

and when the Order of monks was undertaking the training.

Revered sir, may the Lord acknowledge the transgression

as a transgression

for the sake of restraint in the future,"

"Indeed, Bhaddāli, a transgression overcame you,

foolish,

misguided

and wrong that you were,

inasmuch as while a rule of training was being laid down by me

and while the training was being undertaken by the Order of monks,

you made known your inability.

At that time

this was not realized by you, Bhaddāli:

The Lord is staying near Sāvatthī

and the Lord will know of me

that the monk named Bhaddāli

is not one that carries out in full

the training under the Teacher's instruction.[7]

At that time

this was not realized by you, Bhaddāli.

Nor at that time

was this realized by you, Bhaddāli:

A number of monks

who have come to Sāvatthī for the rains

will also know of me

that the monk named Bhaddāli

is not one that carries out in full

the training under the Teacher's instruction.

At that time

this was not realized by you, Bhaddāli.

Nor at that time

was this realized by you, Bhaddāli:

A number of nuns

who have come to Sāvatthī for the rains

will also know of me

that the monk named Bhaddāli

is not one that carries out in full

the training under the Teacher's instruction.

At that time

this was not realized by you, Bhaddāli.

Nor at that time

was this realized by you, Bhaddāli:

A number of layfollowers who are living in Sāvatthī

will also know of me

that the monk named Bhaddāli

is not one that carries out in full

the training under the Teacher's instruction.

At that time

this was not realized by you, Bhaddāli.

Nor at that time

was this realized by you, Bhaddāli:

A number of women layfollowers who are living in Sāvatthī

will also know of me

that the monk named Bhaddāli

is not one that carries out in full

the training under the Teacher's instruction.

At that time

this was not realized by you, Bhaddāli.

Nor at that time

was this realized by you, [110] Bhaddāli:

A number of recluses and brahmans belonging to other sects who have come to Sāvatthī for the rains

will also know of me

that the monk named Bhaddāli

is not one that carries out in full

the training under the Teacher's instruction.

At that time

this was not realized by you either Bhaddāli.

"Revered sir, a transgression has overcome me,

foolish,

misguided

and wrong that I was,

inasmuch as I made known an inability

when a rule of training was being laid down by the Lord

and when the Order of monks was undertaking the training.

Revered sir, may the Lord acknowledge the transgression

as a transgression

for the sake of restraint in the future,"

"Indeed, Bhaddāli,

a transgression overcame you,

foolish,

misguided

and wrong that you were,

inasmuch as while a rule of training was being laid down by me

and while the training was being undertaken by the Order of monks,

you made known your inability.

What do you think about this, Bhaddāli?

There might be a monk here,

freed both ways[8]

to whom I might speak thus:

'Come you, monk,

be a causeway for me across the mire.'

Would he make a causeway of himself[9]

or would he twist his body in another (direction),

or would he say 'No'?"

"Not this, revered sir."

"What do you think about this, Bhaddāli?

There might be a monk here,

freed through intuitive wisdom

to whom I might speak thus:

'Come you, monk,

be a causeway for me across the mire.'

Would he make a causeway of himself

or would he twist his body in another (direction),

or would he say 'No'?"

"Not this, revered sir."

"What do you think about this, Bhaddāli?

There might be a monk here,

a mental realizer[10]

to whom I might speak thus:

'Come you, monk,

be a causeway for me across the mire.'

Would he make a causeway of himself

or would he twist his body in another (direction),

or would he say 'No'?"

"Not this, revered sir."

"What do you think about this, Bhaddāli?

There might be a monk here,

won to view

to whom I might speak thus:

'Come you, monk,

be a causeway for me across the mire.'

Would he make a causeway of himself

or would he twist his body in another (direction),

or would he say 'No'?"

"Not this, revered sir."

"What do you think about this, Bhaddāli?

There might be a monk here,

freed through faith

to whom I might speak thus:

'Come you, monk,

be a causeway for me across the mire.'

Would he make a causeway of himself

or would he twist his body in another (direction),

or would he say 'No'?"

"Not this, revered sir."

"What do you think about this, Bhaddāli?

There might be a monk here,

who strives after Dhamma

to whom I might speak thus:

'Come you, monk,

be a causeway for me across the mire.'

Would he make a causeway of himself

or would he twist his body in another (direction),

or would he say 'No'?"

"Not this, revered sir."

"What do you think about this, Bhaddāli?

There might be a monk here,

who strives after faith,[11]

to whom I might speak thus:

'Come you, monk,

be a causeway for me across the mire.'

Would he make a causeway of himself

or would he twist his body in another (direction),

or would he say 'No'?"

"Not this, revered sir."

"What do you think about this, Bhaddāli?

At that time were [111] you, Bhaddāli,

freed both ways

or freed through intuitive wisdom

or a mental realizer

or one that had won to view

or one freed through faith

or one striving after Dhamma

or one striving after faith?"

"Not this, revered sir."

"At that time were not you, Bhaddāli,

empty,

void,

fallen short?"[12]

"Yes, revered sir.

"Revered sir, a transgression has overcome me,

foolish,

misguided

and wrong that I was,

inasmuch as I made known an inability

when a rule of training was being laid down by the Lord

and when the Order of monks was undertaking the training.

Revered sir, may the Lord acknowledge the transgression

as a transgression

for the sake of restraint in the future,"

"Indeed, Bhaddāli,

a transgression overcame you,

foolish,

misguided

and wrong that you were,

inasmuch as while a rule of training was being laid down by me

and while the training was being undertaken by the Order of monks,

you made known your inability.

But since you, Bhaddāli,

see the transgression

as a transgression

and confess it according to the rule,[13]

we acknowledge it for you.

For, Bhaddāli, in the discipline for an ariyan,

this is growth:

whoever, seeing a transgression

as a transgression,

confesses according to the rule,

he comes to restraint in the future.

Herein, Bhaddāli,

some monk is not one that carries out[14] in full the Teacher's instruction.

It occurs to him:

'Suppose I were to resort to a remote lodging -

to a forest,

to the root of a tree,

a mountain slope,

a wild place,

a hill cave,

a cemetery,

a woodland thicket,

the open air,

a heap of straw -

I should probably realize conditions of further-men,

the excellent knowledge and insight befitting the ariyans.'

So he resorts to a remote lodging -

to a forest,

to the root of a tree,

a mountain slope,

a wild place,

a hill cave,

a cemetery,

a woodland thicket,

the open air,

a heap of straw.

As he is staying aloof in this way

the Teacher upbraids him,

and when they have examined him

his learned fellow Brahma-farers upbraid him,

and devatās upbraid him,

and the self upbraids the self.

He, upbraided by the Teacher,

and upbraided by his learned fellow Brahina-farers

after they have examined him,

and upbraided by devatās,

and the self upbraided by the self,

does not realize conditions of further-men,

the excellent knowledge and insight befitting the ariyans.

What is [112] the reason for this?

It is thus, Bhaddāli,

since he is not one that carries out in full

the training under the Teacher's instruction.[15]

But, Bhaddāli, there is some monk here

who fully carries out the training

under the Teacher's instruction.

It occurs to him:

'If I were to resort to a remote lodging -

to a forest,

to the root of a tree,

a mountain slope,

a wild place,

a hill cave,

a cemetery,

a woodland thicket,

the open air,

a heap of straw,

I should probably realize conditions of further-men,

the excellent knowledge and insight befitting the ariyans.'

So he resorts to a remote lodging -

to a forest,

to the root of a tree,

a mountain slope,

a wild place,

a hill cave,

a cemetery,

a woodland thicket,

the open air,

a heap of straw.

As he is staying aloof in this way

neither the Teacher upbraids him,

nor, after they have examined him,

do his learned fellow Brahma-farers upbraid him,

nor do devotās upbraid him,

nor does the self upbraid the self.

He, neither upbraided by the Teacher,

nor upbraided by his learned fellow Brahma-farers

after they have examined him,

nor upbraided by devatās,

nor the self upbraided by the self,

realizes conditions of further-men,

the excellent knowledge and insight befitting the ariyans.

He, aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness

and is rapturous and joyful.

What is the reason for this?

It is thus, Bhaddāli,

for one who fully carries out the training

under the Teacher's instruction.

And again, monks, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

What is the reason for this?

It is thus, Bhaddāli,

for one who fully carries out the training

under the Teacher's instruction.

And again, monks, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

What is the reason for this?

It is thus, Bhaddāli,

for one who fully carries out the training

under the Teacher's instruction.

And again, monks, a monk

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish [113] nor joy,

and which is entirely purified

by equanimity and mindfulness.

What is the reason for this?

It is thus, Bhaddāli,

for one who fully carries out the training

under the Teacher's instruction.

Thus with the mind thus composed,

quite purified,

quite clarified,[16]

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge and recollection of former habitations.

He recollects a variety of former habitations, thus:

One birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus he recollects divers former habitations

in all their modes and detail.

■

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge of the passing hence

and the arising of beings.

With the purified deva-vision

surpassing that of men,

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

■

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge of the destruction of the cankers.

He comprehends as it really is:

'This is anguish',

'this is the arising of anguish',

'this is the stopping of anguish',

'this is the course leading to the stopping of anguish'.

He comprehends as it really is:

'These are the cankers',

'this is the arising of the cankers',

'this is the stopping of the cankers',

'this is the course leading to the stopping of the cankers'.

Knowing thus,

seeing thus,

his mind is freed from the canker of sense-pleasures

and his mind is freed from the canker of becoming

and his mind is freed from the canker of ignorance.

In freedom the knowledge comes to be:

'I am freed';

and he comprehends:

'Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.'

What is the reason for this?

It is thus, Bhaddāli,

for one who fully carries out the training

under the Teacher's instruction."

When this had been said,

the venerable Bhaddāli spoke thus to the Lord:

"What is the cause, revered sir,

what the reason

why they constantly[17] take action[18]

against some monk here?

What is the [114] cause, revered sir,

what the reason

why they do not constantly take similar action

against some other monk here?"

"As to this, Bhaddāli,

some monk is a constant offender,

full of offences.[19]

On being spoken to by the monks

he shelves the question

by asking another,

he answers off the point,

he evinces anger

and ill-will

and discontent,[20]

he does not conduct himself properly,

is not subdued,

does not mend his ways,[21]

and does not say:

'What can I do to please the Order?'

Therefore, Bhaddāli, it occurs to the monks:

'This monk, your reverences,

is a constant offender,

full of offences.

On being spoken to by the monks

he shelves the question

by asking another,

he answers off the point,

he evinces anger

and ill-will

and discontent,

he does not conduct himself properly,

is not subdued,

does not mend his ways,

and does not say:

'What can I do to please the Order?'

It were good if the venerable ones

were to investigate this monk

in such a way

that this legal question of his

should not be settled quickly.'

So, Bhaddāli,

the monks investigate this monk

in such a way

that this legal question of his

is not settled quickly.

■

But, Bhaddāli,

some monk is a constant offender,

full of offences.

He, on being spoken to by the monks

does not shelve the question

by asking another,

he does not answer off the point,

he does not evince anger

and ill-will

and discontent,

he conducts himself properly,

is subdued,

mends his ways,

and he says:

'What can I do to please the Order?

Therefore, Bhaddāli,

it occurs to the monks:

'This monk, your reverences, is a constant offender,

full of offences.

He, on being spoken to by the monks

does not shelve the question

by asking another,

he does not answer off the point,

he does not evince anger

and ill-will

and discontent,

he conducts himself properly,

is subdued,

mends his ways,

and he says:

'What can I do to please the Order?

It were good if the venerable ones were to investigate this monk

in such a way

that this legal question of his

should be settled quickly.'

So, Bhaddāli,

the monte investigate this monk

in such a way

that this legal question of his

is settled quickly.

■

Then, Bhaddāli, some monk here is an occasional offender,

he is not full of offences.

But he, on being spoken to by the monks

shelves the question

by asking another,

he answers off the point,

he evinces anger

and ill-will

and discontent,

he does not conduct himself properly,

is not subdued,

does not mend his ways,

and does not say:

'What can I do to please the Order?'

Therefore, Bhaddāli, it occurs to the monks:

This monk, your reverences, is an occasional offender,

he is not full of offences.

But he, on being spoken to by the monks

shelves the question

by asking another,

he answers off the point,

he evinces anger

and ill-will

and discontent,

he does not conduct himself properly,

is not subdued,

does not mend his ways,

and does not say:

'What can [115] I do to please the Order?'

It were good if the venerable ones

were to investigate this monk

in such a way

that this legal question of his

should not be settled quickly.'

So, Bhaddāli,

the monks investigate this monk

in such a way

that this legal question of his

is not settled quickly.

■

But, Bhaddāli, some monk is an occasional offender,

he is not full of offences.

He, on being spoken to by the monks

does not shelve the question

by asking another,

he does not answer off the point,

he does not evince anger

and ill-will

and discontent,

he conducts himself properly,

is subdued,

mends his ways,

and he says:

'What can I do to please the Order?

Therefore, Bhaddāli, it occurs to the monks:

This monk, your reverences,

is an occasional offender,

he is not full of offences.

He, on being spoken to by the monks

does not shelve the question

by asking another,

he does not answer off the point,

he does not evince anger

and ill-will

and discontent,

he conducts himself properly,

is subdued,

mends his ways,

and he says:

'What can I do to please the Order?

It were good if the venerable ones were to investigate this monk

in such a way

that this legal question of his

should be settled quickly.'

So, Bhaddāli,

the monte investigate this monk

in such a way

that this legal question of his

is settled quickly.

■

In this connection, Bhaddāli,

some monk is going along

with only a little faith,

with only a little regard.[22]

Therefore, Bhaddāli, it occurs to the monks:

'This reverend monk

is going along with only a little faith,

only a little regard.

If we constantly take action against this monk,

be careful lest even that little faith of his,

even that little regard,

deteriorate.'

Bhaddāli, it is like a man with only one eye[23] -

his friends and acquaintances,

his kith and kin

would take care of that one eye

so that that one eye of his

did not deteriorate,

thinking:

'Take care lest that one eye of his deteriorates.'

Even so, Bhaddāli,

some monk goes along

with only a little faith,

only a Httle regard.

Therefore, Bhaddāli, it occurs to the monks:

'This reverend monk

is going along with only a little faith,

only a little regard.

If we constantly take action against this monk,

be careful lest even that little faith of his,

even that little regard,

deteriorate.'

This, Bhaddāli, is the cause,

this the reason

why they constantly take action against some monk here.

But, Bhaddāli, this is the cause,

this the reason

why they do not constantly take similar action

against some (other) monk here."

"What is the cause, revered sir,

what the reason

why there were formerly fewer rules of training

but more monks who were established in profound knowledge?

And what is the cause, revered sir,

what the reason

why there are now more rules of training

but fewer monks who are established in profound knowledge?"

[116] "It is thus, Bhaddāli:

When beings are deteriorating,

when true Dhamma is vanishing away,

there are more rules of training

and fewer monks established in profound knowledge.

Not until some conditions which cause cankers appear here in the Order[24]

does the Teacher, Bhaddāli,

lay down a rule of training for disciples.[24]

But when, Bhaddāli,

some conditions which cause cankers appear here in the Order,

then the Teacher lays down a rule of training for disciples

so as to ward off

those very conditions which cause cankers.

Not until the Order has arrived at greatness,[25] Bhaddāli,

do some conditions which cause cankers

appear here in the Order.

But when, Bhaddāli,

the Order has arrived at greatness,

then some conditions which cause cankers

appear here in the Order,

and then the Teacher lays down a rule of training for disciples

so as to ward off

those very conditions which cause cankers.

■

Not until the Order has arrived at the height of gain,[26] Bhaddāli,

do some conditions which cause cankers

appear here in the Order.

But when, Bhaddāli,

the Order has arrived at the height of gain,

then some conditions which cause cankers

appear here in the Order,

and then the Teacher lays down a rule of training for disciples

so as to ward off

those very conditions which cause cankers.

■

Not until the Order has arrived at the height of fame,[27] Bhaddāli,

do some conditions which cause cankers

appear here in the Order.

But when, Bhaddāli,

the Order has arrived at the height of fame,

then some conditions which cause cankers

appear here in the Order,

and then the Teacher lays down a rule of training for disciples

so as to ward off

those very conditions which cause cankers.

■

Not until the Order has arrived at much learning,[28] Bhaddāli,

do some conditions which cause cankers

appear here in the Order.

But when, Bhaddāli,

the Order has arrived at much learning,

then some conditions which cause cankers

appear here in the Order,

and then the Teacher lays down a rule of training for disciples

so as to ward off

those very conditions which cause cankers.

■

Not until the Order has arrived at long standing,[29] Bhaddāli,

do some conditions which [117] cause cankers

appear here in the Order.

But when, Bhaddāli,

the Order has arrived at long standing,

then some conditions which cause cankers

appear here in the Order,

and then the Teacher lays down a rule of training for disciples

so as to ward off

those very conditions which cause cankers.

■

You were few at the time when I, Bhaddāli,

taught you the disquisition on Dhamma -

the Parable of the Thoroughbred Colt.

Do you, Bhaddāli, remember?"

"No, revered sir."

"To what cause

do you attribute this, Bhaddāli?"

"It is that I, revered sir,

for a long time

was not one who carried out in full

the training under the Teacher's instruction."

"This was not the only cause or reason, Bhaddāli.

For, for a long time, Bhaddāli,

I have known your mind

with my mind

(and I knew):

While Dhamma is being taught by me

this foolish man does not listen to Dhamma with ready ear,

applying himself,

paying attention,

concentrating with all his mind.[30]

However, I, Bhaddāli, will teach you

the disquisition on Dhamma -

the Parable of the Thoroughbred Colt.

Listen to it,

attend carefully,

and I will speak."

"Yes, revered sir,"

the venerable Bhaddāli answered the Lord in assent.

The Lord spoke thus:

"Bhaddāli, as a skilled horse-trainer,[31]

having received a beautiful thoroughbred,

first of all makes it get used to the training

in respect of wearing the bit;

while it is getting used to the training

in respect of wearing the bit,

whatever the contortions,

capers,

struggles[32]

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection[33] in that respect.

■

When, Bhaddāli, the beautiful thoroughbred [118] is perfected[34] in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of wearing the harness.

While it is getting used to the training

in respect of wearing the harness,

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

■

When, Bhaddāli, the beautiful thoroughbred is perfected in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of going straight on[35].

While it is getting used to the training

in respect of going straight on,

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

■

When, Bhaddāli, the beautiful thoroughbred is perfected in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of (running in) a circle[36].

While it is getting used to the training

in respect of (running in) a circle,

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

■

When, Bhaddāli, the beautiful thoroughbred is perfected in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of its hoofs[37].

While it is getting used to the training

in respect of its hoofs,

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

■

When, Bhaddāli, the beautiful thoroughbred is perfected in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of galloping.

While it is getting used to the training

in respect of wearing galloping,

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

■

When, Bhaddāli, the beautiful thoroughbred is perfected in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of neighing[38].

While it is getting used to the training

in respect of neighing,

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

■

When, Bhaddāli, the beautiful thoroughbred is perfected in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of the "royal trick,"[39].

While it is getting used to the training

in respect of wearing the "royal trick,"

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

■

When, Bhaddāli, the beautiful thoroughbred is perfected in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of the "royal acrobatic feat"[40].

While it is getting used to the training

in respect of wearing the "royal acrobatic feat",

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

■

When, Bhaddāli, the beautiful thoroughbred is perfected in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of matchless speed.

While it is getting used to the training

in respect of matchless speed,

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

■

When, Bhaddāli, the beautiful thoroughbred is perfected in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of matchless swiftness.

While it is getting used to the training

in respect of matchless swiftness,

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

■

When, Bhaddāli, the beautiful thoroughbred is perfected in that respect

by the continual training,

the gradual training,

the horse-trainer makes it get used to a further training

in respect of matchless manners.

While it is getting used to the training

in respect of matchless manners,

whatever the contortions,

capers,

struggles

while it is getting used to a training

it was not used to before,

yet because of the continual training,

the gradual training

it is brought to perfection in that respect.

When, Bhaddāli, the beautiful thoroughbred is perfected in each respect,

the horse-trainer provides it further

with a gloss and shine.[41]

Bhaddāli, a beautiful thoroughbred,

when endowed with these ten qualities,[42]

becomes worthy of a king,

a royal treasure,

and it is reckoned as an attribute of royalty.

Even so, Bhaddāli,

if a monk is endowed with ten qualities,

he is worthy of offerings,

worthy of hospitality,

worthy of gifts,

to be saluted with joined palms,

an unsurpassed field of merit for the world.

With what ten?

Herein, Bhaddāli, a monk is endowed with an adept's right view,

he is endowed with an adept's right thought,

he is endowed with an adept's [119] right speech,

he is endowed with an adept's right action,

he is endowed with an adept's right mode of livelihood,

he is endowed with an adept's right endeavour,

he is endowed with an adept's right mindfulness,

he is endowed with an adept's right concentration,

he is endowed with an adept's right knowledge,

he is endowed with an adept's right freedom.

Bhaddāli, if a monk is endowed with these ten qualities,

he is worthy of offerings,

worthy of hospitality,

worthy of gifts,

to be saluted with joined palms,

an unsurpassed field of merit for the world."

Thus spoke the Lord.

Delighted, the venerable Bhaddāli rejoiced in what the Lord had said.

Discourse to Bhaddāli:

The Fifth

[1] As at M. i. 124.

[2] na ussahāmi, I am not able, or, I do not dare.

[3] kukkucca is scrupulous doubting, doubting whether one is doing right. Bhaddāli says he wonders if he could or could not fare the Brahma-faring for the whole of bis life if he ate thus. He had been a crow in a former birth, and because crows are great eaters he had the nickname of Mahāchātaka, Great Eater, MA. iii. 148 f.

[4] According to MA. iii. 149 this was the rule forbidding eating at the wrong time (given at Vin. iv. 85).

[5] niṭṭhita. See Vin. iii. 195 ff., and B.D. ii. 4, n. 5.

[6] desaka. MA. iii. 149 has the v.l. dosaka and explains by okāsa aparādha, occasion (permission) and fault.

[7] Quoted at DA. 32, VA. i. 107, UdA. 19, Asl. 57.

[8] See M. i. 477 (and below, p. 151). This and the other six terms (freed through intuitive wisdom down to the one who strives after faith) occur also at M. i. 477-479 and at A. i. 73-74, iv. 10; D. iii. 105, 253-254; Pug. 14-15; and with three others at A. v. 23.

[9] saṇkameyya. Cf. Jā. iii. 373, attānaṃ saṇkamaṃ katvā.

[10] kāyasakkhin. See M. i. 478. Cf. A. i. 118 f. on this and the next two terms, and where it is said it is difficult to decide which is the most excellent. MA. iii. 189 = AA. ii. 190 says the kāyasakkhin first attains jhāna and later realizes stopping and nibbana. M. i. 478 = Pug. 14, 73 describes him as "a person who abides having attained the (eight) Deliverances kāyena (through mind? while in the body?) and some of whose cankers are destroyed if he has seen by means of right wisdom. "He should be compared with the person who is freed both ways and the one freed by means of wisdom.

[11] Cf. the strivers after Dhamma and after faith at M. i. 226.

[12] MA. iii. 152 says "empty and void because of lack of inner development of the qualities of ariyans."

[13] Cf. Vin. i. 315, ii. 126, 192, iv. 18-19, etc. See PTC. s.v. accaya.

[14] Probably, sikkhāya, the training, should be inserted here as it occurs in all the corresponding passages in this Discourse.

[15] Cf. S. v. 378.

[16] For this passage, down to 'there is no more of being such or so,' see above, p. 12 ff.

[17] pavayha pavayha, urgent, pressing, constantly. MA. iii. 153 says: Having constantly reproved him for even trifling faults. Cf. M. iii. 118.

[18] kāraṇa-karonti. This probably means the juridical action that the Saṃgha (Order) has power to employ. Similarly below, adhikaraṇa, "legal question" refers only to the four types of these that the Samgha is able to deal with. They are treated of in detail at Vin. ii. 88 ff., and come under "ecclesiastical" jurisdiction only, having nothing to do with a secular court of justice.

[19] āpattibākula, as at Vin. i. 321, 330, 332.

[20] Cf. M. i. 99, 250; Vin. iv. 135.

[21] As at Vin. i. 49.

[22] pema, affection or regard.

[23] Lit., "like the eye of one man."

[24] Cf. Vin. iii. 10.

[25] mahatta, a considerable size. MA. iii. 165-156 says that when the Order has become large, mahantabhāva, then the lodgings do not suffice for the elders, those of middle standing and the newly ordained monks. So conditions causing cankers arise in regard to the lodgings. The rules of training laid down for an Order attained to largeness are (1) "whatever monk should lie down to sleep with one who is not ordained, there is a pācittiya offence" (Pāc. 5. Vin. iv. 16), and (2) "Whatever nun should ordain every year, there is a pācittiya. ... (3) Whatever nun should ordain two (probationers) in one year, there is a pācittiya offence "(Nuns' Pāc. 72,73, Vin. iv. 336, 337).

[26] lābhagga. Vin. iii. 10 reads lābhaggamahatta; see B.D. i. 19, n. 1. The conditions causing cankers to arise when the Order has arrived at the height of gains or acquisitions are controlled by Pāc. 41 (Vin. iv. 92, cited at MA. iii. 156): "Whatever monk should with his own hand give solid or soft food to an unclothed ascetic or to a male or female wanderer, there is a pācittiya offence."

[27] yasagga. Not at Vin. iii. 10. For this stage in the Order's deterioration the 51st Pāc. (Vin. iv. 110) was laid down: "in drinking strong drinks and intoxicants, there is a pācittiya offence," cited at MA. iii. 156. Cf. lābhagga-yasaggappattā of the Bodhisatta's mother at Jā. i. 51.

[28] At this stage there are misunderstandings, and people explain the Teacher's instruction by what is against Dhamma and against vinaya. MA. iii. 156 cites Vin. iv. 135-139, which include the "perverse or wrong views" ascribed to the monk Ariṭṭha and the novice Kandaka (Pāc. 68, 70).

[29] rattaññuta. Here, as in the other cases, the reference is to the members of the Order rather than to the Order as a whole. So, here the meaning is "when those who have gone forth for a long time know how many nights it is since they first went forth." MA. iii. 157 refers to Upasena Vaṇganta-putta's offence in ordaining his pupil when he himself was only of one year's standing - he had seen monks being ordained when they were less than ten years' standing. So, "One of less than ten years' standing should not be ordained "(Vin. i. 59), and "One should not be ordained by an ignorant, inexperienced (monk) ... I allow monks to be ordained by an experienced, capable (monk) if they are of ten years' standing or of more than ten years' standing"(Vin. i. 60). As MA. iii. 157 remarks two rules of training are laid down to cover the time of reaching "long-standing."

[30] Cf. M. i. 325.

[31] Cf. M. iii. 2.

[32] Cf. M. i. 234 for these words where they are applied to Saccaka the Jain because of his inconsistent statements.

Dompt. To tame; to hold at bay.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

2. Bhikkhu Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

2. The Division on Monks

66. Discourse on the Simile of the Quail

Laṭukik'Opama Suttaṃ

[119]

THUS have I heard:

At one time the Lord was staying near Aṇguttarāpa.

Āpaṇa[1] was the name of a market town in Aṇguttarāpa.

Then the Lord, having dressed in the morning,

taking his bowl and robe,

entered Āpaṇa for almsfood.

When he had walked for alms-food

and was returning from the almsgathering after the meal,

he approached a forest-thicket

for the day-sojourn.

When he had plunged into that forest-thicket,

he sat down at the root of a tree

for the day-sojoum.

And the venerable Uāyin also,

having dressed in the morning,

and taking his bowl and robe,

entered Āpaṇa for almsfood.

When he had walked for almsfood

and was returning from the almsgathering after the meal,

he approached that same forest-thicket

for the day-sojourn.

When he had plunged into that forest-thicket,

he sat down at the root of a tree

for the day-sojourn.

Then while the venerable Uāyin was in private seclusion

a reasoning arose in his mind thus:

[120] "Indeed our Lord is a remover

of many painful things,

indeed our Lord is a bringer

of many pleasant things,

indeed our Lord is a remover

of many unskilled things,

indeed our Lord is a bringer

of many skilled things."[2]

Then the venerable Uāyin,

emerging from his seclusion towards evening,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Udayin spoke thus to the Lord:

"While I, revered sir, was in private seclusion,

a reasoning arose in my mind thus:

'Indeed our Lord is a remover

of many painful things,

indeed our Lord is a bringer

of many pleasant things,

indeed our Lord is a remover

of many unskilled things,

indeed our Lord is a bringer

of many skilled things.'

We, revered sir, used to eat in the evening

and in the morning

and during the day -

at a wrong time.[3]

Revered sir, the Lord at that time

addressed the monks, saying:

'Please do you, monks,

give up eating at this wrong time,

during the day.'

I was depressed because of this, revered sir,

I was sorry,

and thought:

'The Lord speaks of our giving up

that sumptuous food,

solid and soft,

which the believing householders give us

during the day -

at the wrong time,

and the Well-farer speaks of our rejecting it.'

Those of us, revered sir,

who look to the Lord with regard

and respect

and modesty

and fear of blame,

gave up such food as this

(given) during the day,

at the wrong time.

Then we, revered sir,

used to eat in the evening

as well as in the morning.

It was at this time

that the Lord addressed the monks,

saying:

'Please do you, monks, give up

eating at this wrong time,

during the night.'

I was depressed because of this, revered sir,

I was sorry,

and thought:

'The Lord speaks of our giving up

that which is reckoned as the more sumptuous

of these two meals,

and the Well-farer speaks of our rejecting it.'

Once upon a time, revered sir,

a certain man,

having obtained some curry during the day,

spoke thus:

'Come, let us put this aside,

and in the evening

we will enjoy it all together.'

All cooking, revered sir, is at night,

there is little during the day.

But those of us, revered sir,

who look to the Lord with regard

and respect

and modesty

and fear of blame,

gave up such food as this

(given) at night,

at the wrong time.

Once upon a time, revered sir,

when the monks were walking for almsfood

in the dense darkness of the night,[4]

they would walk into a pool

at the entrance to a village,

and they would fall into the dirty pool

near [121] the village,

and they would blunder into a thorny hedge,

and they would blunder into a sleeping cow,

and they would meet with young men,[5]

both those who had committed a crime

and those who had not,

and women would solicit them[6]

against true dhamma.

Once upon a time I, revered sir,

used to walk for almsfood

in the dense darkness of the night,

and a certain woman saw me during a lightning flash

as she was washing a bowl,[7]

and terrified at seeing me,

she uttered a scream of horror:

'How terrible for me,

indeed there is a demon after me.'[8]

This said,

I, revered sir, said to this woman:

'Sister, I am not a demon,

I am a monk standing for almsfood.'

She said,

'The monk's father must be dead,

the monk's mother must be dead[9] -

it were better for you, monk,

to have your belly cut out

with a sharp butcher's knife

than to walk for almsfood

for the sake of your belly

in the dense darkness of the night.'

When I remember this, revered sir,

it occurs to me:

'Indeed our Lord is a remover

of many painful things,

indeed our Lord is a bringer

of many pleasant things,

indeed our Lord is a remover

of many unskilled things,

indeed our Lord is a bringer

of many skilled things.'

"But even so, Uāyin,

some foolish persons here,

on being told by me:

'Give this up,'

speak thus:

'But what of this trifling insignificant matter?

This recluse lays too much emphasis on (exertion).'[10]

But they do not give it up

and they cause dissatisfaction

to be nursed against me

and against those monks who desire the training.

This[11] becomes for them,[12] Uāyin,

a strong bond,

a stout bond,

a solid bond,

a bond that does not rot away,

a thick log of wood.[13]

Uāyin, as a quail,

a little hen bird,[14]

because she is caught in a trap of creepers,

comes[15] to slaughter there

or to captivity

or dying;

so that, Uāyin, if any one should say:

'That quail,

a little hen bird,

because she is caught in a trap of creepers

comes to slaughter there

or to captivity,

or dying,

yet for her it is a bond of no strength,

[122] a weak bond,

a bond that rots away,

a pithless bond' -

would anyone speaking thus, Uāyin,

be speaking rightly?"

"No, revered sir.

That quail,

a little hen bird, revered sir,

because she is caught in a trap of creepers,

comes to slaughter there

or to captivity,

or dying,

since for her it is a strong bond,

a stout bond,

a solid bond,

a bond that does not rot away,

a thick log of wood."

"Even so, Uāyin,

some foolish persons here,

on being told by me,

'Give this up,'

speak thus:

'But what of this trifling insignificant matter!

This recluse lays too much emphasis on (exertion),'

and they do not give it up

and they cause dissatisfaction

to be nursed against me

and against those monks who desire the training.

This is for them, Uāyin,

a strong bond,

a stout bond,

a solid bond,

a bond that does not rot away,

a thick log of wood.

But, Uāyin,

some young men of family here,

on being told by me,

'Give this up,'

speak thus:

'But what of this trifling insignificant matter to be given up

and of whose giving up

the Lord speaks to us,

and of whose rejection

the Well-farer speaks to us?'

And they give it up

and they do not cause dissatisfaction

to be nursed against me

or against those monks who desire the training.

These, giving that up,

are unconcerned,

unruffled,

dependent on others,

with a mind become as a wild creature's.[16]

This for them, Uāyin,

is a bond of no strength,

a weak bond,

a bond that rots away,

a pithless bond.

Uāyin, it is like[17] a king's bull-elephant

whose tusks are as long as a plough-pole,

who is massive,

finely bred,

whose home is the battle-field

and who, if bound with a stout leather bond,[18]

having easily twisted his body,

having burst those bonds

tearing them asunder,

goes away as he pleases.

Now, Uāyin, if anyone should speak thus:

'That king's bull-elephant

whose tusks are as long as a plough-pole,

who is massive,

finely bred,

whose home is the battle-field

and who, if bound with a stout leather bond,

having easily twisted his body,

having burst those bonds

tearing them asunder,

goes away as he pleases;

yet for him it was a strong bond,

a stout bond,

a solid bond,

a bond that does not rot away,

a thick log of wood' -

would anyone speaking thus, Uāyin,

be speaking rightly?"

"No, revered sir.

That king's bull-elephant, revered sir

whose tusks are as long as a plough-pole,

who is massive,

finely bred,

whose home is the battle-field

and who, if bound with a stout leather bond,

having easily twisted his body,

having burst those bonds

tearing them asunder,

goes away as he pleases;

because for [123] him it is a bond of no strength,

a weak bond,

a bond that rots away,

a pithless bond."

"Even so, Uāyin,

some young men of family here,

on being told by me,

'Give this up,'

speak thus:

'But what of this trifling insignificant matter to be given up

and of whose giving up

the Lord speaks to us

and of whose rejection

the Well-farer speaks to us?"

And they give it up

and they do not cause dissatisfaction

to be nursed against me

or against those monks who desire the training.

These, giving that up,

are unconcerned,

unruffled,

dependent on others,

with a mind become as a wild creature's.

This for them, Uāyin,

is a weak bond,

a bond of no strength,

a bond that rots away,

a pithless bond.

And, Uāyin,

it is like a man,

poor,

needy,

destitute,[19]

who has one little tumbledown[20] hovel,[21]

open to the crows,

unlovely to see,

one tumbledown pallet,

unlovely to see,

his grain and store-room in one jar,

unlovely to see,

his one wife

unlovely to see.

He might see a monk in a monastery,

his hands and feet properly washed,

who, after eating a delicious meal,

was sitting in the cool shade

intent on the higher thought.

It might occur to him:

'Indeed, recluseship is pleasant,

indeed recluseship is healthy.

Suppose that I,

having cut off my hair and beard,

having donned saffron robes,

should go forth from home into homelessness?'

But he might not be able

to bring himself to give up

his one little tumbledown hovel

open to the crows,

unlovely to see,

one tumbledown pallet,

unlovely to see,

his grain and store-room in one jar,

unlovely to see,

his one wife

unlovely to see,

and to go forth from home

into homelessness,

having cut off his hair and beard

and having donned saffron robes.

Now, Uāyin,

if anyone should speak thus:

'That man, bound by those bonds

is unable,

giving up his one little tumbledown hovel

his one little tumbledown hovel

open to the crows,

unlovely to see,

one tumbledown pallet,

unlovely to see,

his grain and store-room in one jar,

unlovely to see,

his one wife

unlovely to see,

to go forth from home into homelessness,

having cut off his hair and beard

and having donned saffron robes,

because for him

it is a bond of no strength,

a weak bond,

a bond that rots away,

a pithless bond -

would anyone speaking thus, Uāyin,

be speaking rightly?"

"No, revered sir.

That man,

bound by those bonds,

is not able to give up

his one little tumbledown hovel

open to the crows,

unlovely to see,

one tumbledown pallet,

unlovely to see,

his grain and store-room in one jar,

unlovely to see,

his one wife

unlovely to see,

to go forth from home into homelessness,

having cut off his hair and beard

and having donned saffron robes,

because for him it is a strong bond,

a stout bond,

a solid bond,

a bond that does not rot away,

a thick log of wood."

"Even so, Uāyin,

some foolish persons here,

on being told by me,

[124] 'Give this up,'

speak thus:

'But what of this trifling insignificant matter?

This recluse lays too much emphasis on (exertion).'

And they do not give it up

and they cause dissatisfaction

to be nursed against me

and against those monks who desire the training.

This is for them, Uāyin,

a strong bond,

a stout bond,

a solid bond,

a bond that does not rot away,

a thick log of wood.

"And, Uāyin,

it is like a householder

or his son,

rich,

of great wealth,

of great possessions,

with a mass of abundant gold ornaments,[22]

a mass of abundant corn,

a mass of abundant fields,

with a mass of abundant raiment,

with a mass of abundant wives,

a mass of abundant men slaves,

a mass of abundant women slaves.

He might see a monk in a monastery,

his hands and feet properly washed,

who, after eating a delicious meal,

was sitting in the cool shade

intent on the higher thought.

It might occur to him:

'Indeed recluseship is pleasant,

indeed recluseship is healthy.

Suppose that I,

having cut off my hair and beard,

having donned saffron robes,

should go forth from home into homelessness?'

And he might be able

to bring himself to give up

his mass of abundant gold ornaments,

his mass of abundant corn,

a mass of abundant fields,

with a mass of abundant raiment,

with a mass of abundant wives,

a mass of abundant men slaves,

a mass of abundant women slaves

and to go forth from home into homelessness,

having cut off his hair and beard

and having donned saffron robes.

If anyone should speak thus, Uāyin:

'That householder

or his son,

bound by those bonds,

is able to give up his mass of abundant gold ornaments,

his mass of abundant corn,

a mass of abundant fields,

with a mass of abundant raiment,

with a mass of abundant wives,

a mass of abundant men slaves,

a mass of abundant women slaves

and having cut off his hair and beard

and having donned saffron robes,

to go forth from home into homelessness,

because for him it was a strong bond,

a stout bond,

a solid bond,

a bond that does not rot away,

a thick log of wood' -

would any one speaking thus, Uāyin, be speaking rightly?"

"No, revered sir.

That householder

or householder's son,

revered sir,

bound by those bonds,

is able to give up his mass of abundant gold ornaments,

his mass of abundant corn,

a mass of abundant fields,

with a mass of abundant raiment,

with a mass of abundant wives,

a mass of abundant men slaves,

a mass of abundant women slaves

and having cut off his hair and beard

and having donned saffron robes,

to go forth from home into homelessness,

because for him that was a bond of no strength,

a weak bond,

a bond that rots away,

a pithless bond."

"Even so, Uāyin,

some young men of family here,

on being told by me,

'Give this up,'

speak thus:

'But what of this trifling insig- [125] nificant matter to be given up

and of whose giving up

the Lord speaks to us

and of whose rejection

the Well-farer speaks to us?

And they give it up

and they do not cause dissatisfaction

to be nursed against me

or against those monks who desire the training.

These, giving that up,

are unconcerned,

unruffled,

dependent on others,

with a mind become as a wild creature's.

This for them, Uāyin,

is a bond of no strength,

a weak bond,

a bond that rots away,

a pithless bond.

Uāyin, these four types of persons

are found existing in the world.

What four?

As to this, Uāyin,

a certain person is faring along

towards the getting rid of clinging,[23]

towards the casting out of clinging.

But while he is faring along

towards the getting rid of clinging,

towards the casting out of clinging,

memories and thoughts[24] belonging to clinging

beset him.

He gives in to them,

he does not get rid of them,

he does not dispel them,

he does not make an end of them,

he does not send them to destruction.

I, Uāyin, say that this person

is fettered,[25]

not unfettered.

What is the reason for this?

Differences in faculties

in this person

are known to me, Uāyin.

■

And here, Uāyin,

some person is faring along

towards the getting rid of clinging,

towards the casting out of clinging.

But while he is faring along

towards the getting rid of clinging,

towards the casting out of clinging,

memories and thoughts belonging to clinging

beset him.

He does not give in to them,

he gets rid of them,

he dispels them,

he makes an end of them,

he sends them to destruction.

But I say that this person

is also fettered, Uāyin,

not unfettered.

What is the reason for this?

Differences in faculties

in this person

are known to me, Uāyin.

■

And some person here, Uāyin,

is faring along

towards the getting rid of clinging,

towards the casting out of clinging.

While he is faring along

towards the getting rid of clinging,

towards the casting out of clinging,

from confusion in mindfulness

memories and thoughts belonging to clinging

at times beset him.

Slow, Uāyin,

is the arising of mindfulness,

and then he gets rid of it quickly,

dispels it,

makes an end of it,

sends it to destruction.

Udayin, it is as if a man

were to let two or three drops of water

fall into an iron pot

that had been heated all day long.

Slow, Uāyin,

is the falling of the drops of water,

but they would be quickly destroyed and consumed.

Even so, Uāyin,

some person here is faring along

towards the getting rid [126] of clinging,

towards the casting out of clinging.

While he is faring along

towards the getting rid of clinging,

towards the casting out of clinging,

from confusion in mindfulness

memories and thoughts belonging to clinging

at times beset him.

Slow, Uāyin,

is the arising of mindfulness,

and then he gets rid of it quickly,

dispels it,

makes an end of it,

sends it to destruction.

I, Uāyin, say that this person is also fettered,

not unfettered.

What is the reason for this?

Differences in faculties

in this person

are known to me, Uāyin.

But some person here, Uāyin,

thinking,

'Clinging is the root of anguish,'

and having understood it so,

he is without clinging,

freed by the destruction of clinging.

I, Uāyin, say that this person is unfettered,

not fettered.

What is the reason for this?

Differences in faculties

in this person

are known to me, Uāyin.

There are these five strands of sense-pleasures,[26] Uāyin.

What five?

What are the five?

Material shapes cognisable by the eye,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Sounds cognisable by the ear,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Smells cognisable by the nose,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

These, Uāyin, are the five strands of sense-pleasures.

Whatever happiness,

whatever joy, Uāyin,

arises in consequence

of these five strands of senseḤpleasures,

it is called

a happiness of sense-pleasures

that is a vile happiness,

the happiness of an average person,

an unariyan happiness.

It should not be pursued,

developed

or made much of.

I say of this happiness

that it is to be feared.

In this connection, Uāyin, a monk,

aloof from the pleasures of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful.

And again, monks, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

And again, monks, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

And again, monks, a monk

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

This is called the happiness of renunciation,

the happiness of aloofness,

the happiness of tranquillity,

the happiness of self-awakening.[27]

It should be pursued,

developed

and made much of.

I say of this happiness

that it is not to be feared.

[127] As to this, Uāyin, a monk,

aloof from the pleasures of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful.

I, Uāyin, say

that this is in the unstable.[28]

And what is in the unstable there?

That very initial and discursive thought

that is not stopped there -

this is in the unstable there.

■

As to this, Uāyin, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

I, Uāyin, say

that this too is in the unstable.

And what is in the unstable there?

That very rapture and joy

that are not stopped there -

these are in the unstable there.

■

As to this, Uāyin, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

I, Uāyin, say

that this too is in the unstable.

And what is in the unstable there?

That very happiness in equanimity

that is not stopped there -

this is in the unstable there.

As to this, Uāyin, a monk,

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

I, Uāyin, say that this is in the stable.

As to this, Uāyin, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

I, Uāyin, say,

'This is not enough,'

I say,

'Get rid of it,'

I say,

'Transcend it.'

And what, Uāyin,

is its transcending?

As to this, Uāyin, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

This is its transcending.

But I, Uāyin, again say,

'This is not enough,'

I say,

'Get rid of it,'

I say,

'Transcend it.'

And what, Uāyin,

is its transcending?

As to this, Uāyin, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

This is its transcending.

But I, Uāyin, again say,

'This is not enough,'

I say,

'Get rid of it,'

I say,

'Transcend it.'

And what, Uāyin,

is its transcending?

As to this, Uāyin, a monk,

by getting rid of happiness,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

This is its transcending.

But I, Uāyin, again say,

'This is not enough,'

I say,

'Get rid of it,'

I say,

'Transcend it.'

And what, Uāyin,

is its transcending?

As to this, Uāyin, a monk,

by wholly transcending perception of material shapes,

by the going down of perception of sensory reactions,

by not attending to perception of variety,

thinking:

'Ether is unending,'

enters on

and abides in the plane [128] of infinite ether.

This is its transcending.

But I, Uāyin, again say,

'This is not enough,'

I say,

'Get rid of it,'

I say,

'Transcend it.'

And what, Uāyin,

is its transcending?

As to this, Uāyin, a monk,

by wholly transcending the plane of infinite ether,

thinking:

'Consciousness is unending,'

enters on

and abides in

the plane of infinite consciousness.

This is its transcending.

But I, Uāyin, again say,

'This is not enough,'

I say,

'Get rid of it,'

I say,

'Transcend it.'

And what, Uāyin,

is its transcending?

As to this, Uāyin, a monk,

by wholly transcending the plane of infinite consciousness,

thinking:

'There is not anything,'

enters on

and abides in

the plane of no-thing.

This is its transcending.

But I, Uāyin, again say,

'This is not enough,'

I say,

'Get rid of it,'

I say,

'Transcend it.'

And what, Uāyin,

is its transcending?

As to this, Uāyin, a monk,

by wholly transcending the plane of no-thing,

enters on

and abides in

the plane of neither-perception-nor-non-perception.

This is its transcending.

But I, Uāyin, again say,

'This is not enough,'

I say,

'Get rid of it,'

I say,

'Transcend it.'

And what, Uāyin,

is its transcending?

As to this, Uāyin, a monk,

by wholly transcending the plane of neither-perception-nor-non-perception,

enters on

and abides in

the stopping of perception and feeling.

This is its transcending.

It is for this that I, Uāyin, speak

even of the getting rid of the plane of neither-perception-nor non-perception.

Now do you, Uāyin,

see any fetter,

minute or massive,

of the getting rid of which

I have not spoken to you?"[29]

"No, revered sir."

Thus spoke the Lord.

Delighted, the venerable Uāyin

rejoiced in what the Lord had said.

Discourse on the Simile of the Quail:

The Sixth

[1] Potaliya Suita, M. i. 359, was preached here.

[2] Quoted at Kvu. 528.

[3] See Vin. iv. 85, and B.D. ii. 335, n, Pāc. 37 makes it an offence to eat after noon has passed until the next sunrise. See M. i. 474.

[4] rattandhakāratimisāya; cf. D. iii. 85, Pug. 30.

[5] MA. iii. 164 explains māṇava, as is often the case, by cora, thief.

[6] Cf. Pāc. 6 (Vin. iv. 17 ff.).

[7] Quoted at DA. 34.

[8] As at Vin. ii. 115.

[9] bhikkhussa ātu māri bhikkhussa mātu māri. According to Trenckner (M. i. 567) the text "no doubt purports to make the woman speak a sort of patois."

[10] adhisallikhati; as at A. i. 236. See G.S. i. 217, n. 1, and Neumann, vol. i. 22, n. MA. iii. 165 explains by atisallekhati ativāyama karoti.

[11] This trifling matter.

[12] The foolish people.

[13] thūla kaḷiṇgara. MA. iii. 166 says it is like a great piece of wood tied to their throats. cf. S. ii. 268, Dhp. 41.

[14] Cf. D. i. 91.

[15] āgameti = upeti, MA. iii. 166.

[16] As at Vin. ii. 184. See B.D. v. 259 for notes.

[17] As at M. i. 414.

[18] Cf. A. ii. 33; S. iii. 85.

[19] These three terms at M. ii. 178, A. iii. 351-2.

[20] As at M. i. 80.

[21] agāraka. MA. iii. 167 says khuddakageha, little house.

[22] nikkhagaṇa.

[23] upadhi, a residual basis remaining for a new birth.

[24] sarasaṇkappa, as at M. iii. 89, 132, S. iv. 70, 190.

[25] saṃyutta.

[26] As at M. i. 85.

[27] These four 'happinesses,' sukha, occur also at A. iv. 341-342.

[28] iñjitasmiṃ, what can be stirred or moved. cf. S. i. 109: there is no instability in the wholly freed Buddhas. Cf. also S. iv. 202, Sn. 750.

[29] Quoted at MA. ii. 109 in explanation of "even (right) states of mind are to be got rid of," as said at end of the Parable of the Raft.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

2. Bhikkhu Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

2. The Division on Monks

67. Discourse at Cātumā

Cātumā Suttaṃ

[128]

THUS have I heard:

At one time the Lord was staying near Cātumā in the Myrobalan Grove.

Now at that time at least five hundred [129] monks,[1]

with Sāriputta and Moggallāna[2] at their head

had arrived at Cātumā to see the Lord,

and there was a loud noise,

a great noise

as these incoming monks

were exchanging greetings

with the resident monks,

while lodgings were being prepared

and bowls and robes

were being put away.

Then the Lord addressed the venerable Ānanda, saying:

"What, Ānanda, is this loud noise,

this great noise,

which seems like that of fisherfolk

when hauling in a catch?"

"Revered sir, these monks,

at least five hundred,

with Sāriputta and Moggallāna at their head

have arrived at Cātumā to see the Lord,

and while the incoming monks

are exchanging greetings

with the resident monks,

while lodgings are being prepared

and bowls and robes are being put away,

there is a loud noise,

a great noise."

"Well then, Ānanda,

in my name summon these monks,

saying:

'The Teacher is summoning the venerable ones.'"

"Yes, revered sir,"

and the venerable Ānanda,

having answered the Lord in assent,

approached these monks;

having approached,

he spoke thus to these monks:

"The Teacher is summoning the venerable ones."

"Yes, your reverence,"

and these monks,

having answered the venerable Ānanda in assent,

approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

The Lord spoke thus

to these monks

as they were sitting down at a respectful distance:

"Do not you, monks, think

that the loud noise,

the great noise

is like that of fisherfolk

when hauling in a catch?"

"Revered sir, at least five hundred monks

with Sāriputta and Moggallāna at their head

have arrived at Cātumā to see the Lord,

and while the incoming monks

are exchanging greetings

with the resident monks,

while lodgings are being prepared

and bowls and robes are being put away,

there is a loud noise,

a great noise."

"Go away, monks,

I dismiss you,

you should not stay near me."

"Very well, revered sir,"

and these monks

having answered the Lord in assent,

having greeted the Lord

keeping their right sides towards him,

having packed away their lodgings,

departed

taking their bowls and robes.

[130] Now at that time the Sakyans of Cātumā

were assembled in the conference hall

on some business or other.

The Sakyans of Cātumā saw these monks coming in the distance;

having seen them,

they approached these monks;

having approached,

they spoke thus to these monks:

"Now, where are you, venerable ones, going?"

"Friends, the Order of monks

has been dismissed by the Lord."

"Well then, venerable ones,

sit down for a moment;

perhaps we could reconcile the Lord."

"Very well, friends,"

these monks answered the Sakyans of Cātumā in assent.

Then the Sakyans of Cātumā approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

the Sakyans of Cātumā spoke thus

to the Lord:

"Revered sir,

let the Lord rejoice the Order of monks,

let the Lord greet the Older of monks.

Revered sir,

even as the Order of monks

was helped previously by the Lord,

so let the Lord help the Order of monks now.

There are here,[3] revered sir,

new monks, not long gone forth,

quite recently come into this dhamma and discipline.

Not getting a chance to see the Lord,

there may be faltering[4] for them,

there may be vicissitudes.[5]

Even, revered sir,

as there may be faltering and vicissitudes

for young seeds

if they do not get water,

even so, revered sir,

there are here new monks,

not long gone forth,

quite recently come into this Dhamma and discipline;

if they do not get a chance to see the Lord,

there may be faltering for them,

there may be vicissitudes.

And even, revered sir,

as there may be faltering,

as there may be vicissitudes

for a young calf

that does not see its mother,

so, revered sir,

there are here new monks,

not long gone forth,

quite recently come into this Dhamma and discipline.

Not seeing the Lord,

there may be faltering for them,

there may be vicissitudes.

Revered sir,

let the Lord rejoice the Order of monks,

let the Lord greet the Order of monks.

Revered sir,

even as the Order of monks

was helped previously by the Lord,

so let the Lord help the Order of monks now."

Then Brahmā Sahampati,[6]

knowing by mind

the reasoning in the Lord's mind,

as a strong man might stretch forth his bent arm

or [131] might bend back his outstretched arm,

even so, vanishing from the Brahma-world

he appeared before the Lord.

Then Brahmā Sahampati,

arranging his outer robe over one shoulder,

saluting the Lord with joined palms,

spoke thus to the Lord:

"Revered sir,

let the Lord rejoice the Order of monks,

let the Lord greet the Older of monks.

Revered sir,

even as the Order of monks

was helped previously by the Lord,

so let the Lord help the Order of monks now.

There are here, revered sir,

new monks, not long gone forth,

quite recently come into this dhamma and discipline.

Not getting a chance to see the Lord,

there may be faltering for them,

there may be vicissitudes.

Even, revered sir,

as there may be faltering and vicissitudes

for young seeds

if they do not get water,

even so, revered sir,

there are here new monks,

not long gone forth,

quite recently come into this Dhamma and discipline;

if they do not get a chance to see the Lord,

there may be faltering for them,

there may be vicissitudes.

And even, revered sir,

as there may be faltering,

as there may be vicissitudes

for a young calf

that does not see its mother,

so, revered sir,

there are here new monks,

not long gone forth,

quite recently come into this Dhamma and discipline.

Not seeing the Lord,

there may be faltering for them,

there may be vicissitudes.

Revered sir,

let the Lord rejoice the Order of monks,

let the Lord greet the Order of monks.

Revered sir,

even as the Order of monks

was helped previously by the Lord,

so let the Lord help the Order of monks now."

The Sakyans of Cātumā

and Brahmā Sahampati

were able to reconcile the Lord

by the analogy of the seeds

and the analogy of the young[7] (calf).

Then the venerable Moggallāna the Great addressed the monks,

saying:

"Arise, your reverences,

pick up your bowls and robes,

the Lord has been reconciled

by the Sakyans of Cātumā

and by Brahmā Sahampati

with the analogy of the seeds

and the analogy of the young (calf)."

"Yes, your reverence,"

and these monks,

having answered the venerable Moggallāna the Great in assent,

rising from their seats,

taking their bowls and robes,

approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

The Lord spoke thus

to the venerable Sāriputta

as he was sitting down at a respectful distance:

"What did you, Sāriputta, think

when the Older of monks was dismissed by me?"

"When the Order of monks was dismissed by the Lord,

I, revered sir, thought:

'The Lord is now unconcerned,

he will abide intent

on abiding in ease here and now.[8]

We too,

unconcerned now,

will abide intent on abiding in ease here and now.'"

"Do you wait, Sāriputta,

do you wait, Sāriputta.

Sāriputta, never let such a thought arise in you again."[9]

Then the Lord addressed the venerable Moggallāna the Great, saying:

"What did you, Moggallāna, think

when the Order of monks was dismissed by me?"

"When the Order of monks was dismissed by the Lord,

I, revered sir, thought:

'The Lord is now unconcerned,

he will abide intent on [132] abiding in ease here and now,

I and the venerable Sāriputta

will now lead the Order of monks.'"

"It is good, Moggallāna,

it is good.

For either I, Moggallāna,

could lead the Order of monks,

or Sāriputta and Moggallāna."[10]

Then the Lord addressed the Order of monks, saying:

"Monks, these four perils

for one going down to the water[11]

are to be expected.

What four?

Peril of waves,

peril of crocodiles,[12]

peril of whirlpools,

peril of fierce fishes.[13]

These are the four perils

to be expected for one

going down to the water.

Similarly, monks,

four perils are to be expected

for some persons here

who have gone forth

from home into homelessness

in this dhamma and discipline.

What four?

Peril of waves,

peril of crocodiles,

peril of whirlpools,

peril of fierce fishes.

And what, monks,

is the peril of waves?

Here, monks, some young man of family,

gone forth from home

into homelessness through faith,

thinks:

'Although I am oppressed by birth,

ageing,

dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

oppressed by anguish,

overcome by anguish,

yet perhaps some ending

of this whole mass of anguish

may be seen.'

His fellow Brahma-farers

exhort and instruct him

who has thus gone forth:

'Thus should you go out,

thus should you return,

thus should you look in front,

thus should you look round,

thus should you bend out (your arm),

thus should you bend it back,

thus should you carry your outer cloak,

your bowl

and robe.'

If it occurs to him:

'While I was formerly in the household state,

we used to exhort and instruct others,

but these who seem like our sons,

who seem like our grandsons,

think that they should exhort and instruct us' -

then, disavowing the training,

he returns to the low life of the world.

This one, monks,

who disavows the training

and returns to the low life of the world

is called

one who is scared by the peril of waves.

'The peril of waves,' monks,

is a synonym for angry wrath.[14]

■

And what, monks, is the peril of crocodiles?

Here, monks, some young man of family

who has gone forth from home

into homelessness through faith,

thinks:

'Although I am oppressed by birth,

ageing,

dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

oppressed by anguish,

overcome by anguish,

[133]yet perhaps some ending

of this whole mass of anguish

may be seen.'

His fellow Brahma-farers

exhort and instruct

him who has thus gone forth:

'This can be eaten[15] by you,

this cannot be eaten by you,

this can be partaken of by you,

this cannot be partaken of by you,

this can be savoured by you,

this cannot be savoured by you,

this can be drunk by you,

this cannot be drunk by you;

you should eat what is allowable,

you should not eat what is not allowable,

you should partake of what is allowable,

you should not partake of what is not allowable,

you should savour what is allowable,

you should not savour what is not allowable,

you should drink what is allowable,

you should not drink what is not allowable;

you should eat at the right time,

you should not eat at the wrong time,

you should partake of at the right time,

you should not partake of at the wrong time,

you should savour at the right time,

you should not savour at the wrong time,

you should drink at the right time,

you should not drink at the wrong time.'

If it occurs to him

'Formerly when I was in the household state

we ate what we liked,

we did not eat what we did not like,

we partook of what we liked,

we did not partake of what we did not like,

we savoured what we liked,

we did not savour what we did not like,

we drank what we liked,

we did not drink what we did not like;

we ate what was allowable

and we ate what was not allowable,

we partook of what was allowable

and we partook of what was not allowable,

we savoured what was allowable

and we savoured what was not allowable,

we drank what was allowable

and we drank what was not allowable;

we ate at the right time

and we ate at the wrong time,

we partook of at the right time

and we partook of at the wrong time,

we savoured at the right time

and we savoured at the wrong time,

we drank at the right time

and we drank at the wrong time.

But when those householders who have faith

give us sumptuous foods,

solid and soft,

at a wrong time,

during the day,

it seems as if they are putting restraint over the mouth'[16]- and disavowing the training,

he returns to the low life of the world.

This one, monks,

who disavowing the training,

returns to the low life of the world,

is called

one who is scared by the peril of crocodiles.

'The peril of crocodiles,' monks,

is a synonym for gluttony.

■

And what, monks, is the peril of whirlpools?

Here, monks, some young man of family

who has gone forth from home

into homeless- [134] ness through faith,

thinks;'

'I am oppressed by birth,

ageing,

dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

oppressed by anguish,

overcome by anguish,

yet perhaps some ending

of this whole mass of anguish

may be seen.'

He, gone forth thus,

having dressed in the morning,

taking his bowl and robe,

enters a village or market town for almsfood

unguarded as to his body,

unguarded as to his speech,[17]

mindfulness not set up,

the sense-organs uncontrolled.

He there sees a householder

or a householder's son

indulging in

and provided with

the five strands of sense-pleasures,

and finding delight in them.

If it occurs to him;

'Formerly while we were in the household state,

indulging in

and provided with

the five strands of sense-pleasures,

we found delight in them.

As there is wealth in my home,

it is possible both to enjoy wealth

and to do meritorious things,'

he, disavowing the training,

returns to the low life of the world.

This one, monks who,

disavowing the training,

returns to the low life of the world,

is called

one who is scared of the peril of whirlpools.

'The peril of whirlpools,' monks,

is a synonym for the five strands of sense-pleasures.

■

And what, monks, is the peril of fierce fishes?

Here, monks, some young man of family

who has gone forth from home

into homelessness through faith,

thinks:

'I am oppressed by birth,

ageing,

dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

oppressed by anguish,

overcome by anguish,

yet perhaps some ending

of this whole mass of anguish

may be seen.'

He, gone forth thus,

having dressed in the morning,

taking his bowl and robe,

enters a village or a market town for almsfood

unguarded in his body,

unguarded in his speech,

mindfulness not set up,

the sense-organs uncontrolled.

He sees a woman there[18]

who is improperly dressed

or improperly clothed.

When he has seen that woman

who is improperly dressed

or improperly clothed,

passion corrupts his mind,

and with his mind corrupted by passion,

disavowing the training

he returns to the low life of the world.

This one, monks,

who disavowing the training,

returns to the low life of the world,

is called

one who is scared by the peril of fierce fishes.

'The peril of fierce fishes,' monks,

is a synonym for women.

These monks, are the four perils

to be expected for some persons here

who have gone forth from home into homelessness

in this dhamma and discipline."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse at Cātumā:

The Seventh

[1] This passage also occurs at Ud. 24-25, where Yasoja is at the head of 500 monks, but the episode is there placed at Sāvatthī, These monks were perhaps only recently ordained, and that is why the two chief disciples were in charge of them. MA. iii. 172 speaks of them as kulaputtā, as though hardly recognising their passage to monk's status. But with this compare the first speech ascribed to the Lord in the next Discourse where he refers to those who have gone forth both as young men of family and as monks.

[2] No epithet 'venerable' here.

[3] cf. S. iii. 91.

[4] aññathatta, "otherness." See M. i. 448 ("depression"), ii. 61, and S. iii. 91-92.

[5] vipariṇāma, change, falling away.

[6] The persuasions of Brahmā Sahampati and the Sakyans of Cātumā are referred to at Miln. 209 f.

[7] taruṇūpama, as at M. i. 432, of a young baby.

[8] Except for the tense, these words are identical with Devadatta's at Vin. ii. 188.

[9] According to MA. iii. 176, the Elder did not know his duty (bhārabhāva), which was, as was Moggallāna's, to the Order of monks - as shown by the latter's answer; therefore he was commended for it. It is not often that Sāriputta is rebuked by Gotama, but see M. ii. 195, and Intr. p. xxvi.

There is a difference between thinking 'I will lead the order of monks' and leading the order of monks. There is a difference between giving the leadership to someone and saying that they would or should take the leadership.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

2. Bhikkhu Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

2. The Division on Monks

68. Discourse at Naḷakapāna

Naḷakapāna Suttaṃ

[462] [135]

THUS have I heard:

At one time the Lord was staying among the Kosalans near Naḷakapāna[2]

in the Judas-tree Grove.[3]

Now at that time

many well known young men of family

had gone forth from home

into homelessness through faith in the Lord:

the venerable Anuruddha[4]

and the venerable Nandiya

and the venerable Kimbila

and the venerable Bhagu[5]

and the venerable Kuṇḍadhāna[6]

and the venerable Revata

and the venerable Ānanda,

and many other well known young men of family.

Now at that time

the Lord [463] was sitting in the open

surrounded by an Order of monks.

Then the Lord addressed the monks

concerning these young men of family,

saying:

"Those young men of family, monks,

who have gone forth from home

into homelessness through faith in me -

I hope, monks,

that these monks are finding delight in the Brahma-faring?"

When he had spoken thus,

these monks became silent.

And a second time the Lord addressed the monks

concerning these young men of family,

saying:

"Those young men of family, monks,

who have gone forth from home

into homelessness through faith in me -

I hope, monks,

that these monks are finding delight in the Brahma-faring?"

And a second time

when he had spoken thus,

these monks became silent.

And a third time the Lord addressed the monks

concerning these young men of family,

saying:

"Those young men of family, monks,

who have gone forth from home

into homelessness through faith in me -

I hope, monks,

that these monks are finding delight in the Brahma-faring?"

And a third time

when he had spoken thus,

these monks became silent.

And a third time these monks became silent.

Then it occurred to the Lord:

"Now, suppose that I were to question

these young men of family themselves?"

Then the Lord addressed the venerable Anuruddha,

saying:

"I hope that you, Anuruddhas,[7]

are finding delight in the Brahma-faring?"

"Certainly we, revered sir,

are finding delight in the Brahma-faring."

[136]

"It is good, it is good, Anuruddhas.

This is fitting in you, Anuruddhas,

who are young men of family

gone forth from home

into homelessness through faith,

that you should find delight in the Brahma-faring.

Yet while you, Anuruddhas,

possessed of radiant youth,

in the prime of your lives,

with coal-black hair,

might be enjoying the pleasures of the senses,

you, Anuruddhas,

although possessed of radiant youth,

in the prime of your lives,

with coal-black hair,

have nevertheless gone forth from home

into homelessness.

But you, Aimruddhas,

are neither those that have gone forth

from home into homelessness

on the suggestion of kings[8]

nor are you those who have gone forth

from home into homelessness

on the suggestion of thieves

nor are you those who have gone forth

from home into homelessness

because of debt

nor are you those who have gone forth

from home into homelessness

through fear,[9]

nor are you those who have gone forth

from home into homelessness

because of having lost the means of livelihood.

Yet was it not with the thought:

'Although I am oppressed by birth,

ageing,

dying,

by grief,

sorrow,

suffering,

lamentation

and despair,

oppressed by anguish,

overcome by anguish,

yet perhaps some ending

of this whole mass of anguish

may be seen,'

that you, Anuruddhas, have gone forth from home into homelessness through faith?"

"Yes, revered sir."

"And when, Anuruddhas,

a young man of family has gone forth thus,

what is there to be done by him?

Anuruddhas,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

if he does not win joy and happiness

or something more peaceful than that,[10]

then coveting persists in obsessing his mind,

and malevolence persists in obsessing his mind,

and sloth and torpor persists in obsessing his mind,

and restlessness and worry persists in obsessing his mind,

and doubt persists in obsessing his mind,

[464]and discontent persists in obsessing his mind,

and apathy persists in obsessing his mind.

Aloof, Anuruddhas, from pleasures of the senses,

aloof from unskilled states of mind,

he does not win joy and happiness

or something more peaceful than that.

■

Anuruddhas, aloof from pleasures of the senses,

aloof from unskilled states of mind,

if he wins joy and happiness

and something more peaceful than that,

then coveting does not persist in obsessing his mind,

and [137] malevolence does not persist in obsessing his mind,

and sloth and torpor does not persist in obsessing his mind,

and restlessness and worry does not persist in obsessing his mind,

and doubt does not persist in obsessing his mind,

and disconten does not persist in obsessing his mind,

and apathy does not persist in obsessing his mind.

Aloof, Anuruddhas,

from pleasures of the senses,

aloof from unskilled states of mind,

he wins joy and happiness

and something more peaceful than that.

■

What do you think about me, Anuruddhas?

That those cankers

which have to do with the defilements,[11]

with again-becoming,

which are fearful,

whose result is anguish,

making for birth,

ageing

and dying

in the future -

that these have not been got rid of

by the Tathāgata,

and that therefore the Tathāgata,

having considered,[12]

pursues one thing;

having considered,

endures another thing;

having considered,

avoids another thing;

having considered,

controls another thing?"[13]

"We, revered sir, do not think this of the Lord,

that those cankers which have to do with the defilements,

with again-becoming,

which are fearful,

whose result is anguish,

making for birth,

ageing

and dying

in the future -

that these have not been got rid of

by the Tathāgata,

and that therefore the Tathāgata,

having considered,

pursues one thing;

having considered,

endures another thing;

having considered,

avoids another thing;

having considered,

controls another thing.

We, revered sir, think this of the Lord,

that those cankers that have to do with the defilements,

with again-becoming,

which are fearful,

whose result is anguish,

making for birth,

ageing

and dying

in the future -

that these have been got rid of by the Tathāgata,

and that therefore the Tathāgata,

having considered,

pursues one thing;

having considered,

endures another thing;

having considered,

avoids another thing;

having considered,

controls another thing."

"It is good,

it is good, Anuruddhas.[14]

Those cankers of the Tathāgata

that had to do with the defilements,

with again-becoming,

which are fearful,

whose result is anguish,

making for birth,

ageing

and dying

in the future -

these have been got rid of,

cut off at the root,

made like a palm-tree stump

that can come to no further existence in the future.

Even, Anuruddhas, as a palm-tree

whose crown is cut off

can come to no further growth,

so, Anuruddhas, those cankers of the Tathāgata

that had to do with the defilements,

with again-becoming,

which are fearful,

whose result is anguish,

making for birth,

ageing

and dying

in the future -

these have been got rid of,

cut off at the root,

made like a palm-tree stump

that can come to no further existence in the future.

Therefore the Tathāgata,

having considered,

pursues one thing;

having considered,

endures another thing;

having considered,

avoids another thing;

having considered,

controls another thing."

■

[138] What do you think about this, Anuruddhas?

Beholding what special purpose

does the Tathāgata explain

the uprisings in which are disciples

who have deceased and passed away,

saying:

'Such a one has uprisen in one,

such a one has uprisen in another'?"[15]

[465]"Things for us, Lord,

are rooted in the Lord,

have the Lord for conduit,

the Lord for arbiter.

It were good indeed, Lord,

if the meaning of this speech of the Lord's

were explained;

having heard the Lord,

monks would remember."[16]

"Anuruddhas, the Tathāgata does not have the purpose[17] of defrauding people

nor the purpose of cajoling people

nor the purpose of gains,

honour,

fame

and material advantages,

nor the thought:

'Let people know me thus'[18]

when he explains

the uprisings in which are disciples

who have deceased and passed away,

saying:

'Such a one has uprisen in one,

such a one has uprisen in another.'

But there are, Anuruddhas,

young men of family

who have faith

and are of great enthusiasm,[19]

of great joyousness

and who, having heard this,

focus their minds on suchness.[20]

Anuruddhas, this will be for their weal and happiness

for a long time.

■

In this case, Anuruddhas, a monk hears:

'The monk so and so has passed away;

it is declared by the Lord

that he is established in profound knowledge.'

If a venerable one

has himself seen

or has heard by hearsay

that the venerable one

was of such moral habit

and that the venerable one

was of such mentality[21]

and that the venerable one

was of such wisdom

and that the venerable one

was such an abider

and that the venerable one

was freed thus,

he, while recollecting his faith

and moral habit

and learning

and giving up

and wisdom,

focusses his mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a monk.

■

In this case, Anuruddhas, a monk hears:

'The monk so and so has passed away;

it is declared by the Lord

that by the utter destruction

of the five fetters binding to this lower (shore),

he is of spontaneous generation,

one that has attained nibbāna there,

not liable to return from that world.'

If a venerable one

has himself seen

or has heard [139] by hearsay

that the venerable one

was of such moral habit

and that the venerable one

was of such mentality

and that the venerable one

was of such wisdom

and that the venerable one

was such an abider

and that the venerable one

was freed thus,

he, while recollecting his faith

and moral habit

and learning

and giving up

and wisdom,

focusses his mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a monk.

■

In this case, Anuruddhas, a monk hears:

'The monk so and so has passed away;

it is declared by the Lord

that by the utter destruction of the three fetters,

by the reduction of attachment,

aversion

and confusion,

he is a once-returner

who, having come back once only to this world,

will make an end of anguish.'

If a venerable one

has himself seen

or has heard by hearsay

that the venerable one

was of such moral habit

and that the venerable one

was of such mentality

and that the venerable one

was of such wisdom

and that the venerable one

was such an abider

and that the venerable one

was freed thus,

he, while recollecting his faith

and moral habit

and learning

and giving up

and wisdom,

focusses his mind on suchness.

[466] It is thus, Anuruddhas,

that there is abiding in comfort for a monk.

■

In this case, Anuruddhas, a monk hears:

'The monk so and so has passed away;

it is declared by the Lord

that by the utter destruction of the three fetters

he is a stream-attainer,

not liable to the Downfall,

assured,

bound for enlightenment.'

If a venerable one

has himself seen

or has heard by hearsay

that the venerable one

was of such moral habit

and that the venerable one

was of such mentality

and that the venerable one

was of such wisdom

and that the venerable one

was such an abider

and that the venerable one

was freed thus,

he, while recollecting his faith

and moral habit

and learning

and giving up

and wisdom,

focusses his mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a monk.

In this case, Anuruddhas, a nun hears:

'The nun so and so has passed away;

it is declared of her by the Lord

that she is established in profound knowledge.'

If that sister has herself seen

or has heard by hearsay

that the sister

was of such moral habit

and that the sister

was of such mentality

and that the sister

was of such wisdom

and that the sister

was such an abider

and that the sister

was freed thus,

she, while recollecting her faith

and moral habit

and learning

and giving up

and wisdom,

focusses her mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a nun.

■

In this case, Anuruddhas, a nun hears:

'The nun so and so has passed away;

it is declared of her by the Lord

that by the utter destruction

of the five fetters binding to this lower (shore),

she is of spontaneous generation,

one that has attained nibbāna there,

not liable to return from that world.'

If that sister has herself seen

or has heard by hearsay

that the sister

was of such moral habit

and that the sister

was of such mentality

and that the sister

was of such wisdom

and that the sister

was such an abider

and that the sister

was freed thus,

she, while recollecting her faith

and moral habit

and learning

and giving up

and wisdom,

focusses her mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a nun.

■

In this case, Anuruddhas, a nun hears:

'The nun so and so has passed away;

it is declared of her by the Lord

that by the utter destruction of the three fetters,

by the reduction of attachment,

aversion,

confusion,

she is a once-returner

who, having come back once only to this world,

will make an end of anguish.'

If that sister has herself seen

or has heard by hearsay

that the sister

was of such moral habit

and that the sister

was of such mentality

and that the sister

was of such wisdom

and that the sister

was such an abider

and that the sister

was freed thus,

she, while recollecting her faith

and moral habit

and learning

and giving up

and wisdom,

focusses her mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a nun.

■

In this case, Anuruddhas, a nun hears:

'The nun so and so has passed away;

it is declared of her by the Lord

that by the utter [140] destruction of the three fetters

she is a stream-attainer,

not liable to the Downfall,

assured,

bound for enlightenment.'

[467]If that sister has herself seen

or has heard by hearsay

that the sister

was of such moral habit

and that the sister

was of such mentality

and that the sister

was of such wisdom

and that the sister

was such an abider

and that the sister

was freed thus,

she, while recollecting her faith

and moral habit

and learning

and giving up

and wisdom,

focusses her mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a nun.

In this case, Anuruddhas, a layfollower hears:

'The layfollower so and so has passed away;

it is declared of him by the Lord

that by the utter destruction

of the five fetters binding to this lower (shore),

he is of spontaneous generation,

one that has attained nibbāna there,

not liable to return from that world.'

If that layfollower has himself seen

or has heard by hearsay

that the layfollower

was of such moral habit

and that the layfollower

was of such mentality

and that the layfollower

was of such wisdom

and that the layfollower

was such an abider

and that the layfollower

was freed thus,

she, while recollecting his faith

and moral habit

and learning

and giving up

and wisdom,

focusses his mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a layfollower.

■

In this case, Anuruddhas, a layfollower hears:

'The layfollower so and so has passed away;

it is declared of him by the Lord

that by the utter destruction of the three fetters,

by the reduction of attachment,

aversion,

confusion,

he is a once-returner

who, having come back once only to this world,

will make an end of anguish.'

If that layfollower has himself seen

or has heard by hearsay

that the layfollower

was of such moral habit

and that the layfollower

was of such mentality

and that the layfollower

was of such wisdom

and that the layfollower

was such an abider

and that the layfollower

was freed thus,

she, while recollecting his faith

and moral habit

and learning

and giving up

and wisdom,

focusses his mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a layfollower.

■

In this case, Anuruddhas, a layfollower hears:

'The layfollower so and so has passed away;

it is declared of him by the Lord

that by the utter destruction of the three fetters,

he is a stream-attainer,

not liable to the Downfall,

assured,

bound for enlightenment.'

If that layfollower has himself seen

or has heard by hearsay

that the layfollower

was of such moral habit

and that the layfollower

was of such mentality

and that the layfollower

was of such wisdom

and that the layfollower

was such an abider

and that the layfollower

was freed thus,

she, while recollecting his faith

and moral habit

and learning

and giving up

and wisdom,

focusses his mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a layfollower.

In this case, Anuruddhas, a laywoman follower hears,

'The laywoman follower so and so has passed away;

it is declared of her by the Lord

that by the utter destruction

of the five fetters binding to this lower (shore),

she is of spontaneous generation,

one that has attained nibbāna there,

not liable to return from that world.'

If that sister has herself seen

or has heard by hearsay

that the sister

was of such moral habit

and that the sister

was of such mentality

and that the sister

was of such wisdom

and that the sister

was such an abider

and that the sister

was freed thus,

she, while recollecting her faith

and moral habit

and learning

and giving up

and wisdom,

focusses her mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a laywoman follower.

■

[468]In this case, Anuruddhas, a laywoman follower hears,

'The laywoman follower so and so has passed away;

it is declared of her by the Lord

that by the utter destruction of the three fetters,

by the reduction of attachment,

aversion,

confusion,

she is a once-returner

who, having come back once only to this world,

will make an end of anguish.'

If that sister has himself seen

or has heard by hearsay

that the sister

was of such moral habit

and that the sister

was of such mentality

and that the sister

was of such wisdom

and that the sister

was such an abider

and that the sister

was freed thus,

she, while recollecting her faith

and moral habit

and learning

and giving up

and wisdom,

focusses her mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a laywoman follower.

■

In this case, Anuruddhas, a laywoman follower hears,

'The laywoman follower so and so has passed away;

it is declared of her by the Lord

that by the utter destruction of the three fetters,

she is a stream-attainer,

not liable to the Downfall,

assured,

bound for enlightenment.'

If that sister has himself seen

or has heard by hearsay

that the sister

was of such moral habit

and that the sister

was of such mentality

and that the sister

was of such wisdom

and that the sister

was such an abider

and that the sister

was freed thus,

she, while recollecting her faith

and moral habit

and learning

and giving up

and wisdom,

focusses her mind on suchness.

It is thus, Anuruddhas,

that there is abiding in comfort for a laywoman follower.

The Tathāgata, Anuruddhas, does not have the purpose of de- [141] frauding people

nor the purpose of cajoling people

nor the purpose of gains,

honour,

fame

and material advantages,

nor the thought:

'Let people know me thus'

when he explains the uprising

in which are disciples

who have deceased and passed away,

saying:

'Such and such a one has uprisen in one,

such a one has uprisen in another.'

But there are, Anuruddhas,

young men of family

who have faith

and are of great enthusiasm,

of great joyousness,

and who, having heard this,

focus their minds on suchness.

Anuruddhas, this will be for their weal and happiness

for a long time,"

Thus spoke the Lord.

Delighted, the venerable Anuruddha rejoiced in what the Lord had said.

Discourse at Naḷakapāna

[1] Cf. Jā. No, 20 which describes how the Bodhisatta, as a monkey, taught his followers to drink water through a hollow reed; referred to ai MA. iii. 178.

[2] Cf. A. v. 122, 125.

[3] Palāsamna. MA. iii. 180 says that palāsa is kiṃsuka, "strange." P.E.D. gives Butea frondosa. The Palāsa jātaka is at Jā. iii. 23. Cf. also the simile of the kiṃsuka at S. iv. 193.

[4] For some of the following names see M. i. 205, 212, iii. 166; Vin. ii. 128.

[5] His verses are at Thag. 271-274. See Vin. i. 360.

[6] His verses are at Thag. 16. He has a place among the etad aggas at A. i. 24.

[7] For use of plural, Anuruddhā, see M.L.S. i. 257, n. 4.

[8] Cf. Iti. § 91; S. iii. 93; Miln.. 32. If a king or thieves to whom someone has done a wrong catch him, they say: 'If you will go forth, you can be free,' MA. iii. 180.

[9] If he is seared by a certain peril or fear (bhaya) - of a king and so forth, he goes forth. SA. ii. 302 gives the "perils" as those regarding kings, thieves, hunger, illness and debt.

[10] MA. iii. 181 says that if at this stage he does not win joy and so on, then he does not win the more peaceful happiness of the two following jhāna and the four ways.

[11] As at M. i. 250.

[12] sankhāya, as at A. ii. 143.

[13] Cf. M. i. 7 for these ways of dealing with the cankers. These four phrases are used in connection with the four apassena at D. iii. 224.

[14] This paragraph also at M. i. 250.

[15] Cf. D. ii. 200.

[16] As at M. i. 310.

[17] Cf. Iti. § 35, 36; A. ii. 20.

[18] MA. iii. 182, "the multitude will know me thus, a lovely report will go forth about me among the multitude."

[19] uḷāravedā, MA. iii. 182 saying mahantatuṭṭhino.

[20] tathattāya, the state of being so; but possibly here meaning that they imitate the monks who have died.

[21] evaṃ dhammo. Here Dhamma, between sīla and paññā, seems to take the place of the more usual samādhi or citta, and so means having (right) mental objects.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

2. Bhikkhu Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

2. The Division on Monks

69. Discourse on Gulissāni

Gulissāni Suttaṃ

[469] [141][than]

THUS have I heard:

At one time the Lord was staying near Rājagaha

in the Bamboo Grove

at the squirrels' feeding place.

At that time a monk named Gulissāni,

forest-gone,

uncouth in his habits,

had arrived in the midst of an Order

on some business or other.

Thereupon the venerable Sāriputta addressed the monks

concerning the monk Gulissāni,

saying:

"Your reverences, a monk who is forest-gone

and who comes back to an Order

and is staying with an Order,

should be deferential

and respectful

towards his fellow Brahma-farers.

If, your reverences,

a monk who is forest-gone

comes back to an Order

and is staying with an Order,

and is not deferential

and respectful

towards his fellow Brahma-farers,

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone

and who lives alone in the forest

doing as he pleases

but who is not deferential

and respectful

towards his fellow Brahma-farers? -

there will be those who speak about him.

Therefore a monk who is forest-gone

and who has come back to an Order

and is staying with [142] an Order

should bo deferential

and respectful

towards his fellow-Brahma-farers.

■

Your reverences, a monk who is forest-gone

and who comes back to an Order

and is staying with an Order,

should be skilled about the seats,

thinking:

'I will sit down

not encroaching on[1]

(the space intended for)

monks who are elders,

nor will I keep newly ordained monks from a seat.'[2]

If, your reverences,

a monk who is forest-gone

comes back to an Order

and is staying with an Order,

and is not skilled about the seats,

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone

and who lives alone in the forest

doing what he pleases

but who does not even know the rule about decent conduct? -

there will be those who speak about him.

Therefore a monk who is forest-gone

and who has come back to an Order

and is staying with an Order

should be skilled about the seats.

■

Your reverences, a monk who is forest-gone

and who comes back to an Order

and is staying with an Order,

should not enter a village too early

nor return[3] during the day.

If, your reverences,

a monk who is forest-gone

comes back to an Order

and is staying with an Order,

and enters a village too early

and returns during the day,

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone

and who lives alone in the forest

doing as he pleases

but who enters a village too early

and returns during the day' -

there will be those who speak about him.

Therefore a monk who is forest-gone

and who comes back to an Order

and is staying with an Order

should not enter a village too early

and should not return during the day.

■

Your reverences, a monk who is forest-gone

and who comes back to an Order

and is staying with an Order

should not [470] call upon families

before a meal

or after a meal.[4]

If, your reverences,

a monk who is forest-gone

comes back to an Order

and is staying with an Order,

and calls upon families

before a meal

or after a meal,

there will be those who will speak about him and say:

'Is not this walking at a wrong time

frequently practised by this venerable one

who is forest-gone,

living alone in the forest

doing as he pleases,

and does not he also boast about it

to one who is in the Order?' -

there will be those who speak about him.

[143] Therefore a monk who is forest-gone

and who comes back to an Order

and is staying with an Order

should call upon families

neither before a meal

nor after a meal.

■

Your reverences, a monk who is forest-gone

and who comes back to an Order

and is staying with an Order,

should not be proud or inconsiderate.[5]

If, your reverences, a monk who is forest-gone

comes back to an Order

and is staying with an Order,

is proud and inconsiderate,

there will be those who speak about him and say:

'Is not this pride and inconsiderateness

frequently practised by this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

and does not he also boast about it

to one who is in the Order? -

there will be those that speak about him.

Therefore a monk who is forest-gone

and who comes back to an Order

and is staying with an Order

should not be proud and inconsiderate.

■

Your reverences, a monk who is forest-gone

comes back to an Order

and is staying with an Order,

should not be scurrilous

or of loose talk.[5]

If, your reverences, a monk who is forest-gone

comes back to an Order

and is staying with an Order,

is scurrilous and of loose talk,

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who is scurrilous

and of loose talk?' -

there will be those who speak about him.

Therefore a monk who is forest-gone

and who comes back to an Order

and is staying with an Order

should not be scurrilous or of loose talk.

■

Your reverences, a monk who is forest-gone

comes back to an Order

and is staying with an Order,

should be of pleasant speech,[6]

a friend of the lovely.[6]

If, .your reverences, a monk who is forest-gone

comes back to an Order

and is staying with an Order,

is of wrong speech,[7],

a friend of the evil,[6]

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who is of wrong speech,

a friend of the evil?' -

there will be those who speak about him.

Therefore a monk who is forest-gone

comes back to an Order

and is staying with an Order,

should be of pleasant speech,

a friend of the lovely.

■

Your reverences,

a monk who is forest-gone

should be guarded as to the doors of his sense-organs.

If, your reverences,

a monk who is forest-gone

is not guarded as to the doors of his sense-organs,

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone [144] in a forest

doing as he pleases,

[471]but who is not guarded as to the doors of his sense-organs?' -

there will be those who speak about him.

Therefore a monk who is forest-gone

should be guarded as to the doors of his sense-organs.

■

Your reverences,

a monk who is forest-gone

should be moderate in eating.

If, your reverences,

a monk who is forest-gone

is not moderate in eating,

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who is not moderate in eating?' -

there will be those who speak about him.

Therefore a monk who is forest-gone

should be moderate in eating.

■

Your reverences,

a monk who is forest-gone

should be intent on vigilance.

If, your reverences,

a monk who is forest-gone

is not intent on vigilance,

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who is not intent on vigilance?' -

there will be those who speak about him.

Therefore a monk who is forest-gone

should be intent on vigilance.

■

Your reverences,

a monk who is forest-gone

should be put forth energy.

If, your reverences,

a monk who is forest-gone

is lazy,

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who is lazy?' -

there will be those who speak about him.

Therefore a monk who is forest-gone

should put forth energy.

■

Your reverences,

a monk who is forest-gone

should arouse mindfulness.

If, your reverences,

a monk who is forest-gone

is of muddled mindfulness,

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who is of muddled mindfulness?' -

there will be those who speak about him.

Therefore a monk who is forest-gone

should arouse mindfulness.

■

Your reverences,

a monk who is forest-gone

should have concentration.

If, your reverences,

a monk who is forest-gone

has not concentration,

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who has not concentration?' -

there will be those who speak about him.

Therefore a monk who is forest-gone

should have concentration.

■

Your reverences,

a monk who is forest-gone

should have wisdom.

If, your reverences,

a monk who is forest-gone

is poor in wisdom,

there will be those who [472] speak about him and say:

'What is the [145] good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who is poor in wisdom?' -

there will be those who speak about him.

Therefore a monk who is forest-gone

should have wisdom.

■

Your reverences, earnest study[8] in Further-Dhamma,

in Further-Discipline[9]

should be made by a monk

who is forest-gone.

Your reverences,

there are those who will question

a monk who is forest-gone

on Further-Dhamma

and Further-Discipline.

If, your reverences,

a monk who is forest-gone,

on being asked a question on Further-Dhamma,

on Further-Discipline,

does not succeed (in answering it),

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who, on being asked a question on Further-Dhamma,

on Further-Discipline,

does not succeed (in answering it)? -

there will be those who speak about him.

Therefore earnest study should be made in Further-Dhamma,

in Further-Disciphne

by a monk who is forest-gone.

■

Your reverences, earnest study

should be made by a monk who is forest-gone

concerning those that are the peaceful Deliverances[10]

and are incorporeal

having transcended material shapes.

There are, your reverences,

those who will question a monk who is forest-gone

about those that are the peaceful Deliverances

and are incorporeal

having transcended material shapes.

If, your reverences, a monk who is forest-gone,

on being asked a question

about those that are the peaceful Deliverances

and are incorporeal

having transcended material shapes,

does not succeed (in answering it)

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who,

on being asked a question about those that are the peaceful Deliverances

and are incorporeal

having transcended material shapes,

does not succeed (in answering it)? -

there will be those who speak about him.

Therefore earnest study should be [146] made by a monk who is forest-gone

concerning those that are the peaceful Deliverances

and are incorporeal

having transcended material shapes.

■

Your reverences, earnest study

in states of further-men

should be made by a monk who is forest-gone.

There are, your reverences,

those who will question a monk who is forest-gone

about states of further-men.

If, your reverences, a monk who is forest-gone,

on being asked a question about states of further-men,

does not succeed (in answering it),

there will be those who speak about him and say:

'What is the good of this venerable one

who is forest-gone,

living alone in a forest

doing as he pleases,

but who does not even know the goal

for the sake of which he has gone forth? -

there will be those who speak about him.

Therefore earnest study

in states of further-men

should be made by a monk who is forest-gone."

This said, the venerable Moggallāna the Great

spoke thus to the venerable Sāriputta:

"Reverend Sāriputta,

are these things to be taken up and practised

only by a monk who is forest-gone

or [473] also by one staying near a village?"

"These things, reverend Moggallāna,

are certainly to be taken up and practised

by a monk who is forest-gone,

all the more[11] by one staying near a village."

Discourse on Gulissāni

[1] Vin. iv. 43; cf. Vin. ii. 88.

[2] Cf. Vin. i. 47.

[3] I.e. to the monastery. See Pācittiya 85 (Vin. iv. 164 ff.), and Nuns' Pācittiya 17 (Vin. iv. 274).

[4] See Pācittiya 46 (Vin. iv. 99 f.).

[5] Cf. M. i. 32.

[6] See M. i. 43.

[7] dubbaca can also mean "difficult to speak to," see Vin. iii. M. i. 43.

[8] yoga, earnest application, a closing in on a subject until, in modem parlance, you have made it yours, are at one with it, "yoked" to it.

[9] abhidhamma abhivinaya; cf. A. i. 288 ff. MA. iii. 185 takes these as the Piṭakas; to the former it specially adds the Dhammahadayavibhaṇga (Vbh. 401). See Asl. p. 24: abhidhamme duppaṭipanno dhammacittam atidhāvanto acinteyyāni pi cinteti, tato cittavikkhepaṃ pāpuṇāti; translated at Expos. i. 31: "The bhikkhu who is ill-trained in the Abhidhamma makes his mind run to excess in metaphysical abstractions and thinks of the unthinkable. Consequently he gets mental distraction."

[10] See the eight vimokha at D. ii. 70, 71; also below, p. 152 ff.

[11] pag-eva, also meaning "much less," and a fortiori. It might here mean "in consequence also," suggesting that the village dweller should emulate the one who practises the austerity, dhutaṇga, of the forest dweller, since this was the original type of austere mode of living.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

2. Bhikkhu Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

2. The Division on Monks

70. Discourse at Kīṭāgiri

Kīṭāgiri Suttaṃ

[473][146]

THUS have I heard:

At one time the Lord was walking on tour in Kāsi together with a large Order of monks.

While he was there the Lord addressed the monks, saying:

"I, monks, do not eat a meal at night.

Not eating a meal at night,

I, monks, am aware of good health[1]

and of being without illness

and of buoyancy and strength

and living in comfort.

Come, do you too, monks, not eat a meal at [147] night.

Not eating a meal at night, you too, monks,

will be aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort."

"Yes, revered sir," these monks answered the Lord in assent.

Then the Lord, walking on tour in Kāsi,

in due course arrived at Kīṭāgiri,

a market town in Kāsi.

Then the Lord stayed at Kīṭāgiri,

the market town in Kāsi.

Now at that time

the monks named Assaji and Punabbasuka[2]

were residing in Kīṭāgiri.

Then several monks approached the monks Assaji and Punabbasuka;

having approached, they spoke thus to them:

"The Lord, your reverences, does not eat a meal at night,

nor does the Order of monks;

and because, your reverences, they do not eat a meal at night

they are aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort.

Come, do you too, your reverences,

not eat a meal at night.

Not eating a meal at night, you too, your reverences,

will be aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort."

When this had been said,

the monks Assaji and Punabbasuka spoke thus to these monks:

"We, your reverences,

eat in the evening

as well as in the morning

and during the day -

at the wrong time.[3]

But although we eat in the evening

as well as in the morning

and during the day -

at the wrong time -

we are aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort.

Why should we,

giving up the things of the present,[4]

run after those of the future?[5]

We will eat in the evening

as well as in the morning

and during the day -

at the wrong time."

So because these monks were unable to convince the monks Assaji and Punabbasuka,

they approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

these monks spoke [148] thus to the Lord:

"Now we, revered sir,

approached the monks Assaji and Punabbasuka;

having approached,

we spoke thus to the monks Assaji and Punabbasuka:

"The Lord, your reverences, does not eat a meal at night,

nor does the Order of monks;

and because, your reverences, they do not eat a meal at night

they are aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort.

Come, do you too, your reverences,

not eat a meal at night.

Not eating a meal at night, you too, your reverences,

will be aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort."

When this had been said,

the monks Assaji and Punabbasuka spoke thus to these monks:

"We, your reverences,

eat in the evening

as well as in the morning

and during the day -

at the wrong time.

But although we eat in the evening

as well as in the morning

and during the day -

at the wrong time -

we are aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort.

Why should we,

giving up the things of the present,

run after those of the future?

We will eat in the evening

as well as in the morning

and during the day -

at the wrong time."

It is because we, revered sir,

were not able to convince the monks Assaji and Punabbasuka

that we are telling this matter to the Lord."

Then the Lord summoned a certain monk, saying:

"Come you, monk,

in my name summon the monks Assaji and Punabbasuka, saying:

'The Teacher is summoning the venerable ones.'"

"Yes, revered sir,"

and this monk, having answered the Lord in assent,

approached the monks Assaji and Punabbasuka;

having approached,

he spoke thus to the monks Assaji and Punabbasuka:

"The Teacher is summoning the venerable ones."

"Yes, your reverence,"

and the monks Assaji and Punabbasuka, having answered that monk in assent,

approached the Lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

the Lord spoke thus to the monks Assaji and Punabbasuka:

"Is it true, as is said, monks,

that several monks, having approached you, spoke thus:

"The Lord, your reverences, does not eat a meal at night,

nor does the Order of monks;

and because, your reverences, they do not eat a meal at night

they are aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort.

Come, do you too, your reverences,

not eat a meal at night.

Not eating a meal at night, you too, your reverences,

will be aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort."

It is said that when this had been said, monks,

you spoke thus to those monks:

"We, your reverences,

eat in the evening

as well as in the morning

and during the day -

at the wrong time.

But although we eat in the evening

as well as in the morning

and during the day -

at the wrong time -

we are aware of good health

and of being without illness

and of buoyancy and strength

and living in comfort.

Why should we,

giving up the things of the present,

run after those of the future?

We will eat in the evening

as well as in the morning

and during the day -

at the wrong time."

"Yes, revered sir."

"Did you, monks, ever understand

that Dhamma was taught thus by me:

Whatever an individual experiences -

be it pleasant or [149] painful or neither painful nor pleasant -

unskilled states decline in him,

skilled states grow much?"

"No, revered sir."

"Did not you, monks, understand that Dhamma was taught thus by me:

For anyone here feeling a pleasant feeling of one kind[6]

unskilled states[7] grow much,

skilled states decline,

but for anyone here feeling a pleasant feeling of another kind[6] unskilled states decline,

skilled states grow much;

for anyone here feeling a painful feeling of one kind

unskilled states grow much,

skilled states decline,

but for anyone here feeling a painful feeling of another kind

unskilled states decline,

skilled states grow much;

for anyone here feeling a feeling that is neither painful nor pleasant of one kind

unskilled states grow much,

skilled states decline,

but for anyone here feeling a feeling that is neither painful nor pleasant of another kind

unskilled states decline,

skilled states grow much."

"Yes, revered sir."

"It is good, monks.

If this, monks, had not been understood by me,

if it had not been seen,

known,

realized,

apprehended by means of wisdom that:

For anyone here feeling a pleasant feeling of one kind

unskilled states grow much,

skilled states decline -

could I, monks, not understanding it thus, say:

Get rid of pleasant feeling of this kind[8] -

and would this have been suitable in me, monks?"

"No, revered sir."

"But, monks, since this has been understood by me,

seen,

known,

realized

and apprehended by means of wisdom that:

For anyone here feeling a pleasant feeling of one kind

unskilled states grow much,

skilled states decline -

therefore I say:

Get rid of pleasant feeling of this kind.

And if this, monks, had not been understood by me,

if it had not been seen,

known,

realized,

apprehended by means of wisdom that:

For anyone here feeling a pleasant feeling of another kind

unskilled states decline,

skilled states grow much -

could I, monks, not understanding it thus, say:

Entering on pleasant feeling of this (other) kind,[9]

abide in it -

and would this have been suitable in me, monks?"

"No, revered sir."

[150] "But, monks, since this has been understood by me, seen, known, realized and apprehended by means of wisdom that:

For anyone here feeling a pleasant feeling of this other kind

unskilled states decline,

skilled states grow much-therefore I say:

Entering on pleasant feeling of this (other) kind,

abide in it.

And if this, monks, had not been understood by me,

if it had not been seen,

known,

realized,

apprehended by means of wisdom that:

For anyone here feeling a painful feeling of one kind

unskilled states grow much,

skilled states decline -

could I, monks, not understanding it thus, say:

Get rid of painful feeling of this kind -

and would this have been suitable in me, monks?"

"No, revered sir."

"But, monks, since this has been understood by me,

seen,

known,

realized

and apprehended by means of wisdom that:

For anyone here feeling a painful feeling of one kind

unskilled states grow much,

skilled states decline -

therefore I say:

Get rid of painful feeling of this kind.

And if this, monks, had not been understood by me,

if it had not been seen,

known,

realized,

apprehended by means of wisdom that:

For anyone here feeling a painful feeling of another kind

unskilled states decline,

skilled states grow much -

could I, monks, not understanding it thus, say:

Entering on painful feeling of this (other) kind,

abide in it -

and would this have been suitable in me, monks?"

"No, revered sir."

"But, monks, since this has been understood by me, seen, known, realized and apprehended by means of wisdom that:

For anyone here feeling a painful feeling of this other kind

unskilled states decline,

skilled states grow much-therefore I say:

Entering on painful feeling of this (other) kind,

abide in it.

And if this, monks, had not been understood by me,

if it had not been seen,

known,

realized,

apprehended by means of wisdom that:

For anyone here feeling a neither painful nor pleasant feeling of one kind

unskilled states grow much,

skilled states decline -

could I, monks, not understanding it thus, say:

Get rid of neither painful nor pleasant feeling of this kind -

and would this have been suitable in me, monks?"

"No, revered sir."

"But, monks, since this has been understood by me,

seen,

known,

realized

and apprehended by means of wisdom that:

For anyone here feeling a neither painful nor pleasant feeling of one kind

unskilled states grow much,

skilled states decline -

therefore I say:

Get rid of neither painful nor pleasant feeling of this kind.

And if this, monks, had not been understood by me,

if it had not been seen,

known,

realized,

apprehended by means of wisdom that:

For anyone here feeling a neither painful nor pleasant feeling of another kind

unskilled states decline,

skilled states grow much -

could I, monks, not understanding it thus, say:

Entering on neither painful nor pleasant feeling of this (other) kind,

abide in it -

and would this have been suitable in me, monks?"

"No, revered sir."

"But, monks, since this has been understood by me, seen, known, realized and apprehended by means of wisdom that:

For anyone here feeling a neither painful nor pleasant feeling of this other kind

unskilled states decline,

skilled states grow much-therefore I say:

[477]Entering on neither painful nor pleasant feeling of this (other) kind,

abide in it.

I, monks, do not say of all monks

that there is something to be done through diligence;

yet, I, monks, do not say of all monks

that there is not something to be done through diligence.

Monks, those monks who are perfected ones,

canker-waned,

who have lived the life,

done what there was to be done,

laid down the burden,

who have attained their own goal,

the fetters of becoming utterly destroyed,

who are freed by right profound knowledge,

of monks such as these I do not say, monks,

that there is something to be done through diligence.

What is the reason for this?

It has (already) been done [151] by these through diligence,

these could not become negligent.

But, monks, those monks who are learners,

not attained to perfection,[10]

but who live striving for the incomparable security from the bonds,

of monks such as these I say, monks,

that there is something to be done through diligence.

What is the reason for this?

Even while these venerable ones are resorting to suitable lodgings,

associating with lovely friends,

and are themselves controlling their sense-organs,

having realized here and now by their own super-knowledge

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it,

they could abide in it.

So I, monks, beholding this fruit of diligence for these monks,

say that there is something to be done through diligence.

Monks, there are the seven (types of) persons existing in the world.

What seven?[11]

The one who is freed both ways,

the one freed by means of intuitive wisdom,

the mental realizer,

the one won to view,

the one freed by faith,

the striver after Dhamma,

the striver after faith.

And which, monks, is the person

who is freed both ways?[12]

As to this, monks,

some person is abiding,

having apprehended[13] with the [152] person[14]

those peaceful Deliverances[15]

which are incorporeal[16]

having transcended material shapes;[17]

and having seen by means of wisdom

his cankers are utterly destroyed.

This, monte, is called

the person who is freed both ways.

I, monks, do not say of this monk

that there is something to be done through diligence.

What is the reason for this?

It has been done by him through diligence,

he could not become negligent.

And which, monks, is the person

who is freed by means of intuitive wisdom?

As to this, monks,

some person is abiding

without having apprehended with the person

those peaceful Deliverances

which are incorporeal

having transcended material shapes;

yet, having seen by means of wisdom

his cankers are utterly destroyed.[18]

This, monte, is called

the person who is freed by means of intuitive wisdom.

I, monks, do not say of this monk

that there is something to be done through diligence.

What is the reason for this?

It has been done by him through diligence,

he could not become negligent.

And which, monks, is the person

who is a mental-realizer?[19]

As to this, monks,

some person is abiding,

having apprehended with the person

those peaceful Deliverances

which are incorporeal

having transcended material shapes;

and having seen by means of wisdom

some (only) of his cankers are utterly destroyed.

This, monks, is called the person

who is a mental-realizer.

I, monks, say of this monk

that there is something to be done through diligence.

What is [153] the reason for this?

Even while this venerable one is resorting to suitable lodgings,

associating with lovely friends,

and is himself controlling his sense-organs,

having realized here and now

by his own super-knowledge

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he might abide in it.

So I, monks, beholding this fruit of diligence for this monk,

say that there is something to be done through diligence.

And which, monks, is the person

who has won to view?[20]

As to this, monks, some person is abiding

without having apprehended with the person

those peaceful Deliverances

which are incorporeal

having transcended material shapes;

yet, having seen by means of wisdom

some of his cankers are utterly destroyed,

and those things proclaimed by the Tathāgata

are fully seen by him through intuitive wisdom

and fully practised.[21]

This, monks, is called the person who has won to view.

I, monks, say of this monk

that there is something to be done through diligence.

What is the reason for this?

Even while this venerable one is resorting to suitable lodgings,

associating with lovely friends,

and is himself controlling his sense-organs,

having realized here and now

by his own super-knowledge

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he might abide in it.

So I, monks, beholding this fruit of diligence for this monk,

say that there is something to be done through diligence.

And which, monks, is the person who is freed by faith?[22]

As to this, monks, some person is abiding

without having apprehended with the person

those peaceful Deliverances

which are incorporeal

having transcended material shapes;

yet, having seen by means of wisdom

some of his cankers are utterly destroyed,

and his faith in the Tathāgata is settled,

genuine,

established.[23]

This, monks, is called

the person who is freed through faith.

I, monks, say of this monk

that there is something to be done through diligence.

What is the reason for this?

Even while this venerable one is resorting to suitable lodgings,

associating with lovely friends,

and is himself controlling his sense-organs,

having realized here and now

by his own super-knowledge

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he might abide in it.

So I, monks, beholding this fruit of diligence for this monk,

say that there is something to be done through diligence.

And which, monks, is the person who is striving for dhamma?[24]

[154] As to this, monks, some person is abiding

without having apprehended with the person

those peaceful Deliverances

which are incorporeal

having transcended material shapes;

but (although) he has seen by means of wisdom,

his cankers are not (yet) utterly destroyed;

and those things proclaimed by the Tathāgata

are (only) moderately approved of[25] by him by means of intuitive wisdom,

although he has these states,

namely the faculty of faith,

the faculty of energy,

the faculty of mindfulness,

the faculty of concentration,

the faculty of wisdom.[26]

This, monks, is called

the person who is striving for dhamma.

I, monks, say of this monk

that there is something to be done through diligence.

What is the reason for this?

Even while this venerable one is resorting to suitable lodgings,

associating with lovely friends,

and is himself controlling his sense-organs,

having realized here and now

by his own super-knowledge

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he might abide in it.

So I, monks, beholding this fruit of diligence for this monk,

say that there is something to be done through diligence.

And which, monks, is the person striving after faith?[27]

As to this, monks, some person is abiding without having apprehended with the person

those peaceful Deliverances

which are incorporeal

having transcended material shapes;

yet, having seen by means of wisdom

his cankers are not utterly destroyed;

but if he has enough faith in the Tathāgata,

enough regard,[28]

then he will have these things,

that is to say the faculty of faith,

the faculty of energy,

the faculty of mindfulness,

the faculty of concentration,

the faculty of wisdom.

This, monks, is called

the person who is striving after faith.

I, monks, say of this monk that there is something to be done through diligence.

What is the reason for this?

Even while this venerable one is resorting to suitable lodgings,

associating with lovely friends,

and is himself controlling his sense-organs,

having realized here and now

by his own super-knowledge

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he might abide in it.

So I, monks, beholding this fruit of diligence for this monk,

say that there is something to be done through diligence.

I, monks, do not say that

the attainment of profound knowledge

comes straightaway;

nevertheless, monks,

the attainment of profound knowledge

comes by a gradual training,

a gradual doing,

a gradual course.

[480]And how, monks, does the attainment of profound knowledge

come by means of a gradual training,

a gradual [155] doing,

a gradual course?

As to this, monks,

one who has faith draws close;[29]

drawing close, he sits down near by;[30]

sitting down near by, he lends ear;

lending ear, he hears dhamma;

having heard Dhamma, he remembers it;

he tests the meaning

of the things he has borne in mind;

while testing the meaning

the things are approved of;

there being approval of the things

desire[31] is born;

with desire born

he makes an effort;

having made the effort

he weighs it up;

having weighed it up

he strives;

being self-resolute

he realizes with his person

the highest truth itself and,

penetrating it by means of wisdom,

he sees.[32]

But, monks, had there not been that faith,

there would not have been, monks, that drawing close;

there would not have been, monks, that sitting down near by;

there would not have been, monks, that lending ear;

there would not have been, monks, that hearing of dhamma;

there would not have been, monks, that remembering of dhamma;

there would not have been, monks, that testing of the meaning;

there would not have been, monks, that approval of the things;

there would not have been, monks, that desire;

there would not have been, monks, that effort;

there would not have been, monks, that striving.

Monks, you are on a wrong track,

you are on a false track, monks.

How very far, monks,

have not these foolish persons

strayed from this Dhamma and discipline.

There is a fourfold exposition, monks,

the meaning of which,

when it is recited,

an intelligent man could soon understand

by means of wisdom.

I will recite it to you, monks,

you will understand it from me."

"Who are we, revered sir,

and who are the knowers of Dhamma?"

"Monks, even a teacher who sets store on material things,[33]

is an heir to material things,

and lives in association with material things -

why, even to him,

this kind of higgling and haggling does not apply,

[156] that (his followers) will or will not do this or that

according as they like it or not.

So what has this to do with the Tathāgata

who lives dissociated from material things?

For a disciple who has faith in the Teacher's instruction

and lives in unison with it, monks,

it is a principle[34] that:

'The Teacher is the Lord,

a disciple am I;

the Lord knows,

I do not know.'[35]

For a disciple who has faith in the Teacher's instruction

and lives in unison with it, monks,

[481] the Teacher's instruction is a furthering in growth,[36]

giving strength.[37]

For a disciple who has faith in the Teacher's instruction

and lives in unison with it, monks,

it is a principle that:

'Gladly[38] would I be reduced

to skin and sinews and bone

and let my body's flesh and blood[39] dry up

if there came to be a vortex of energy

so that that which is not (yet) won

might be won by human strength,

by human energy,

by human striving.'

For a disciple who has faith in the Teacher's instruction

and lives in unison with it, monks,

one of two fruits is to be expected:

profound knowledge here and now,

or, if there is any basis (for rebirth remaining),

the state of no-return."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

[1] As at M. i. 437.

[2] Two of the six sectarian leaders of groups of monks; names of the six leaders given at MA. iii. 186-7, Jā. ii. 387. These two, whose headquarters were at Kīṭāgiri, are mentioned at e.g. Vin. ii. 9 ff., 171, iii. 81, 178 f. See B.D. i. 314, n. 2.

[3] See M. i. 448 (above, p. 120).

[4] sandiṭṭhika, what can be seen and realized, a word used in the usual description of Dhamma.

[5] kālika, involving time, so: not immediate. MA. iii. 187 explains as anāgate kāle pattabbam ānisaṇsaṃ, advantages to be obtained at a future time. The opposite, akālika, is another word used in the usual description of Dhamma.

[6] evarūpa.

[7] dhammā.

[8] Reference is here being made to the six types of pleasure of the worldly life; cf. S. iv. 232; Vbh. 381.

[9] The pleasant states not to be got rid of are the six ways of getting pleasure through renunciation, S. iv. 232.

[10] As at M. i. 4.

[11] As at M. i. 439. Cf. Vism. 659 where these seven "ariyan persons" are given in a different order.

[12] ubhatobhāgavimutta. Cf. M. i. 439: D. ii. 71; A. i. 74, iv. 453; Pug. 14, 72, 73. At MA. iii. 188, DA. ii. 514, iii. 889 it is said that he is freed rūpakāyaio (from the body, or, class, kāya = nikāya, of material shape, i.e. body) through the incorporeal attainments, and nāmakāyato (from the class of mind, mental aggregates) through the Way. This kind of freedom is therefore from nāma and rūpa, also the view of SnA ii. 594, AA. iv. 207. It does not mean "freed through heart and intellect" as sometimes stated, e.g. Fur. Dial. i. 313. MA. iii. 188, DA. iii. 889 say: emerging one by one from the four incorporeal attainments, having mastered the (volitional) activities (saṅkhārā: of body, speech and thought), emerging from the cessation of the four attainments of arahantship, he has attained arahantship and is a non-returner - in this way it is fivefold. DA. ii. 514 says: emerging from the planes of infinite ether and so on, he has attained arahantship and is a non-returner, and emerging from cessation he has attained arahantship. It is fivefold DA. ii. 514 also cites Sn. 1074, which speaks of nāmakāya-vimvtto, freed from the class of "name" (mind), or, freed from name and body? This explanation, attributed to Cūḷa-Sumana, an Elder of Ceylon, and recorded at DA. ii. 514, is supposed to be the most authoritative interpretation.

[13] phasaitvā, with v. 11. phusitvā, phussitvā; at MA. i. 162 it is said nāmakāyena phusitvā; pāpuṇitvā adhigantvā ti vuttaṃ hoti, having apprehended with (through, or while in) the psycho-physical compound (taking kāyo as equal to rūpa), having mastered, having won. Cf. A. ii. 87, etc.

[14] kāyena, which would appear to mean the rūpakāya and the nāmakāya, see p. 151, n. 3 above, and SnA ii. 594.

[15] These number eight, see D. ii. 70-71. At MA. i. 162 it is said that "peaceful" (or "calm," santa) is because there is peace in regard to the factors, aṇga, as well as in regard to the object of meditation; while vimokkha means freed from opposing dhammā and intent on the object of meditation or thought.

[16] In respect of the object of thought and resultant (thought) they are devoid of material shapes, MA. i, 162.

[17] Having transcended (or, passed beyond) in the jhāna on material spheres, MA. i. 162.

[18] Pug. 14, 73; quoted at MA. iii. 188, DA. ii. 512; cf. A. iv. 453.

[19] kāyasakkhin. See M. i. 439, Pug. 14, 73. At MA. iii. 189 it is said that he realizes that which is apprehended; whoever first realizes a jhāna-realisation afterwards realizes stopping, nibbāna. So, having begun with stream-attainment, he goes on to arahantship. Cf. A. iv. 451 and AA. iv. 206 which says "because the first jhāna is realized by means of this nāmakāya, therefore in this way (pariyāyena) he is called a kāyasakkhin." For kāya, meaning the three mental factors (presumably referring to the khandhas of feeling, perception and the saṅkhāras, as at Dhs. 40) see P. Purity, 806, n. 2, and Expos. i. 199.

[20] diṭṭhipatta. MA. iii. 189 quotes M. ii. 38 = Pug. 15 = 43 ff. which are all passages that speak of comprehending the four Truths of anguish as they really are.

[21] Pug. 15. See A. iv. 363 on the power, bala, of wisdom.

[22] See Sn. 1146: by faith you shall be free.

[23] Pug. 15 differs, giving the same interpretation for this person as for the preceding, while saying that they differ.

[24] dhammānusārin. Pug. 15 again differs. Cf. M. i. 142; S. iii. 225, 228. He and the next are stream-attainers. MA. iii. 190 = DA. 890 says dhammo ti paññā, Dhamma is wisdom.

[25] Matteso nijjhānaṃ khamanti; cf. S. iii. 228, v. 377; A. iv. 241.

[26] On these five faculties, or cardinal virtues, see S. v. 199.

[27] Pug. 15 differs. Cf. M. i. 142.

[28] Cf. S. v. 377.

[29] MA. iii. 193 says that "he goes near (or, into the presence of) a teacher." The following passage also occurs at M. ii. 173.

[30] payirupāsati, can also mean to pay respects to someone, to visit someone. MA. iii, 193 = 426 says "he sits down in the presence of," santike. Cf. AA. ii. 196.

[31] chanda. MA. iii. 193 calls this desire for what is skilled, kusalachanda.

[32] Cf. A. ii. 115. At MA. iii. 193 it is said that "he realizes the truth of nibbāna nāmakāyena, by means of the class of name; and that 'by means of wisdom' means he sees, having pierced by means of the wisdom of the Way which is connected with nāmakāya." Kāyena, "with the person", would seem to mean the very opposite of "through the medium of his bodily senses" as at Fur. Dial. i. 338.

[33] That is, a teacher who is "outside" the Buddhist fold.

[34] anudhamma, a (right) method; in accordance with Dhamma.

[35] Here, according to MA. iii. 194: "The Lord knows the advantages in eating only once a day; I do not. But, because of my faith, I will eat only one meal a day, giving up eating three times daily."

[36] rumhantya.

[37] ojavant; MA. iii. 194 says sinehavant.

[38] As at A. i. 50; S. ii. 28.

[39] MA. iii. 194 says that thus the application to the skin, sinews, bones, and the flesh and blood constitutes a fourfold energy. But the "fourfold exposition" is more likely to refer to the disciple who has faith. Nor is there anything here about the four truths (MA. iii. 193).

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

3. Paribbājaka Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

3. The Division on Wanderers

71. Discourse to Vacchagotta

on the Threefold Knowledge

Tevijja-Vacchagotta Suttaṃ

[481] [159]

THUS have I heard:

At one time the Lord was staying near Vesālī

in the Great Grove in the hall of the Gabled House.

Now at that time the wanderer Vacchagotta[1] was living in Ekapuṇḍarīka,[2]

the wanderers' park.

Then the Lord,

having dressed in the morning,

taking his bowl and robe,

entered Vesālī for almsfood.

But it occurred to the Lord:

"It is still too early

to walk for almsfood in Vesālī.

Suppose I were to approach Ekapuṇḍarīka, the wanderers' park,

and Vacchagotta the wanderer?"

Then the Lord approached Ekapuṇḍarīka, the wanderers' park,

and Vacchagotta the wanderer.

The wanderer Vacchagotta saw the Lord coming in the distance

and seeing him,

he spoke thus to the Lord:

"Revered sir, let the Lord come;

revered sir, there is a welcome for the Lord;

revered sir, it is long since the Lord made the opportunity to come here;

revered sir, let the Lord sit down,

this is the appointed seat."

The Lord sat down on the appointed seat,

and Vacchagotta the wanderer,

[482]having taken a low seat,

sat down at a respectful distance.

As he was sitting down at a respectful distance,

the wanderer Vacchagotta spoke thus to the Lord:

"Revered sir, I have heard:

'The recluse Gotama is all knowing,[3]

all seeing;

he claims all-embracing knowledge-and-vision,

saying:

"Whether I am walking

or standing still

or asleep

or awake,

knowledge-and-vision is permanently

and continuously before me."'

Revered sir, those who speak thus:

'The recluse Gotama is all knowing,

all seeing;

he claims all-embracing knowledge-and-vision,

saying:

[160] "Whether I am walking

or standing still

or asleep

or awake,

knowledge-and-vision is permanently

and continuously before me."' -

revered sir, I hope that these[4] are speaking of the Lord

in accordance with what has been said

and are not misrepresenting the Lord

with what is not fact,

but are explaining in accordance with dhamma,

and that no one of his fellow Dhamma-men,

of this way of speaking,

gives grounds for reproach?"

"Vaceha, those who speak thus:

'The recluse Gotama is all knowing,

all seeing;

he claims all-embracing knowledge-and-vision,

saying:

"Whether I am walking

or standing still

or asleep

or awake,

knowledge-and-vision is permanently

and continuously before me."' -

these are not speaking of me

in accordance with what has been said,

but they are misrepresenting me

with what is untrue,

not fact."

"Expounding in what way, revered sir,

would we be speaking

in accordance with what has been said,

and would not be misrepresenting the Lord

with what is not fact,

but would be explaining in accordance with Dhamma

so that no fellow dhamma-man,

of the same way of speaking,

could give grounds for reproach?"

"Vaccha, expounding:

'The recluse Gotama is a threefold-knowledge man,'

[483]you would be one

who speaks in accordance with what has been said by me,

you would not be misrepresenting me

with what is not fact,

you would be explaining in accordance with Dhamma,

and no fellow Dhamma-man

of this way of speaking

could give grounds for reproach.

For I, Vaccha,

whenever I please

recollect a variety of former habitations,

that is to say:

One birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus I recollect divers former habitations

in all their modes and detail.[5]

■

And I, Vaccha, whenever I please,

with the purified deva-vision

surpassing that of men,

see beings as they pass hence

or come to be;

I comprehend that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

I see beings as they pass hence,

as they arise;

I comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

■

And I, Vaccha, by the destruction of the cankers,

having realized here and now

by my own super-knowledge

the freedom of mind

and the freedom through wisdom

that are cankerless,

entering thereon,

abide therein.

Vaccha, expounding

that the recluse Gotama is a threefold-knowledge man,

you would be one who speaks in accordance

with what has been said by me,

you would not be misrepresenting me

with what is not fact,

you would be explaining in accordance with dhamma,

and no [161] fellow Dhamma-man

of this way of speaking

could give grounds for reproach."

When this had been said, Vacchagotta the wanderer spoke thus to the Lord:

"Good Gotama, is there any householder who,

not getting rid of the householder's fetter(s),[6]

at the breaking up of the body

is an end-maker of ill?"

"There is not any householder, Vaccha, who,

not getting rid of the householder's fetter(s),

at the breaking up of the body

is an end-maker of ill."

"But is there, good Gotama,

any householder who,

not getting rid of the householder's fetter(s),

at the breaking up of the body attains heaven?"

"Not just one hundred, Vaccha,

nor two hundred,

nor three,

four

or five hundred,

but far more are those householders who,

not getting-rid of the householder's fetter(s),

at the breaking up of the body attain heaven."

"Now, good Gotama,

is there any Naked Ascetic who

at the breaking up of the body

is an end-maker of ill?"

"There is not, Vaccha,

any Naked Ascetic who

at the breaking up of the body

is an end-maker of ill."

"But is there then, good Gotama,

any Naked Ascetic who

at the breaking up of the body

attained heaven?"

"Although I, Vaccha,

recollect ninety-one eons,[7]

I do not know of any Naked Ascetic

who attained heaven,

except one;

and he professed kamma,

he professed operative kamma."[8]

[162] "This being so, good Gotama,

that fold of the sects[9]

is empty even in regard to attaining heaven."

"This being so, Vaccha,

that fold of the sects

is empty even in regard to attaining heaven."

Thus spoke the Lord.

Delighted, the wanderer Vacchagotta rejoiced in what the Lord had said.

Discourse to Vaeehagotta on the Threefold Knowledge

[1] Cf. A. i. 160; S. iii. 257 ff., iv. 391 ff. Verses are ascribed to him at Thag. 112. His spiritual evolution is told in this and the two following Discourses, and very briefly at ThagA. i. 235.

[2] MA. iii. 195 = DA. ii. 416 says puṇḍarīka is a white mango tree. A solitary one (eka) grew in this wanderers' park. This park is not to be confused with the ekapuṇḍarīka uyyāna of M. i. 252.

[3] Said of Nātaputta at M. i. 92-93.

[4] Cf. A. i. 161, ii. 31, iii. 4; S. ii. 33, 36, iii. 6.

[5] Cf. M. i. 22.

[6] Probably meaning his wife, children and servants.

[7] At D. ii. 2 Gotama is reputed to say that the Buddha Vipassin arose in the world ninety-one eons, kappa, ago. This context mentions six Buddhas preceding Gotama; of these Vipassin is the first. I suggest that our M. passage may have a hidden reference to the fact that Gotama's recollection of his previous lives, or "habitations," goes back to Vipassin's time; and that, since from D. ii. 2 and M. i. 483 it does not appear to go back to the times of the other Buddhas who preceded Vipassin, is perhaps contributory evidence that the number of these was of later growth; see e.g. E.J. Thomas, Life of Buddha, p. 27. See Intr. p. xvii.

? This was Gotama himself in a former birth. Makkhali Gosāla was a contemporary of Gotama which would have made it difficult for him to have been one of Makkhali Gosāla's followers.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

3. Paribbājaka Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

3. The Division on Wanderers

72. Discourse to Vacchagotta on Fire

Aggi-Vacchagotta Suttaṃ

[483] [162]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then the wanderer Vacchagotta approached the Lord;

[484] having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the wanderer Vaeehagotta spoke thus to the Lord:

"Now, good Gotama,

is the revered Gotama of this view:

'The world is eternal,[1]

this is indeed the truth,

all else is falsehood'?"

"I, Vaccha, am not of this view:

'The world is eternal,

this is indeed the truth,

all else is falsehood.'"

■

"Then good Gotama,

is the revered Gotama of this view:

'The world is not eternal,

this is indeed the truth,

all else is falsehood'?"

"I, Vaccha, am not of this view:

'The world is not eternal,

this is indeed the truth,

all else is falsehood.'"

■

"Now, good Gotama,

is the revered Gotama of this view:

'The world is an ending thing,

this is indeed the truth,

all else is falsehood'?"

"I, Vaccha, am not of this view:

'The world is an ending thing,

this is indeed the truth,

all else is falsehood.'"

■

[163] "Then, good Gotama,

is the revered Gotama of this view:

'The world is not an ending thing,

this is indeed the truth,

all else is falsehood'?"

"I, Vaccha, am not of this view:

'The world is not an ending thing,

this is indeed the truth,

all else is falsehood.'"

■

"Now, good Gotama,

is the revered Gotama of this view:

'The life-principle and the body are the same,

this is indeed the truth,

all else is falsehood'?

"I, Vaccha, am not of this view:

'The life-principle and the body are the same,

this is indeed the truth,

all else is falsehood.'"

■

"Then, good Gotama, is the revered Gotama of this view:

'The life-principle is one thing,

the body another,

this is indeed the truth,

all else is falsehood'?"

"I, Vaccha, am not of this view:

'The life-principle is one thing,

the body another,

this is indeed the truth,

all else is falsehood.'"

■

"Now, good Gotama, is the revered Gotama of this view:

'The Tathāgata is after dying,

this is indeed the truth,

all else is falsehood'?"

"I, Vaccha, am not of this view:

'The Tathāgata is after dying,

this is indeed the truth,

all else is falsehood.'"

■

"Then, good Gotama, is the revered Gotama of this view:

'The Tathāgata is not after dying,

this is indeed the truth,

all else is falsehood'?"

"I, Vaccha, am not of this view:

'The Tathāgata is not after dying,

this is indeed the truth,

all else is falsehood.'"

■

"Now, good Gotama, is the revered Gotama of this view:

'The Tathāgata both is

and is not after dying,

this is indeed the truth,

all else is falsehood'?"

[485] "I, Vaccha, am not of this view:

'The Tathāgata both is

and is not after dying,

this is indeed the truth,

all else is falsehood.'"

"

■

"Then, good Gotama, is the revered Gotama of this view:

'The Tathāgata neither is

nor is not after dying,

this is indeed the truth,

all else is falsehood'?"

"I, Vaccha, am not of this view:

'The Tathāgata neither is

nor is not after dying,

this is indeed the truth,

all else is falsehood.'"

"Now, good Gotama,

the revered Gotama,

on being asked:

"Now, good Gotama,

is the revered Gotama of this view:

'The world is eternal,

this is indeed the truth,

all else is falsehood'?"

says:

"I, Vaccha, am not of this view:

'The world is eternal,

this is indeed the truth,

all else is falsehood.'"

■

"On being asked:

"Then good Gotama,

is the revered Gotama of this view:

'The world is not eternal,

this is indeed the truth,

all else is falsehood'?"

says:

"I, Vaccha, am not of this view:

'The world is not eternal,

this is indeed the truth,

all else is falsehood.'"

■

"On being asked:

"Now, good Gotama,

is the revered Gotama of this view:

'The world is an ending thing,

this is indeed the truth,

all else is falsehood'?"

says:

"I, Vaccha, am not of this view:

'The world is an ending thing,

this is indeed the truth,

all else is falsehood.'"

■

"On being asked:

"Then, good Gotama,

is the revered Gotama of this view:

'The world is not an ending thing,

this is indeed the truth,

all else is falsehood'?"

says:

"I, Vaccha, am not of this view:

'The world is not an ending thing,

this is indeed the truth,

all else is falsehood.'"

■

"On being asked:

"Now, good Gotama,

is the revered Gotama of this view:

'The life-principle and the body are the same,

this is indeed the truth,

all else is falsehood'?

says:

"I, Vaccha, am not of this view:

'The life-principle and the body are the same,

this is indeed the truth,

all else is falsehood.'"

■

"On being asked:

"Then, good Gotama, is the revered Gotama of this view:

'The life-principle is one thing,

the body another,

this is indeed the truth,

all else is falsehood'?"

says:

"I, Vaccha, am not of this view:

'The life-principle is one thing,

the body another,

this is indeed the truth,

all else is falsehood.'"

■

"On being asked:

"Now, good Gotama, is the revered Gotama of this view:

'The Tathāgata is after dying,

this is indeed the truth,

all else is falsehood'?"

says:

"I, Vaccha, am not of this view:

'The Tathāgata is after dying,

this is indeed the truth,

all else is falsehood.'"

■

"On being asked:

"Then, good Gotama, is the revered Gotama of this view:

'The Tathāgata is not after dying,

this is indeed the truth,

all else is falsehood'?"

says:

"I, Vaccha, am not of this view:

'The Tathāgata is not after dying,

this is indeed the truth,

all else is falsehood.'"

■

"On being asked:

"Now, good Gotama, is the revered Gotama of this view:

'The Tathāgata both is

and is not after dying,

this is indeed the truth,

all else is falsehood'?"

says:

"I, Vaccha, am not of this view:

'The [164] Tathāgata both is

and is not after dying,

this is indeed the truth,

all else is falsehood.'"

"

■

"On being asked:

"Then, good Gotama, is the revered Gotama of this view:

'The Tathāgata neither is

nor is not after dying,

this is indeed the truth,

all else is falsehood'?"

says:

"I, Vaccha, am not of this view:

'The Tathāgata neither is

nor is not after dying,

this is indeed the truth,

all else is falsehood.'"

What is the peril

the revered Gotama beholds

that he thus does not approach

any of these (speculative) views?"

"Vaccha, to think that 'the world is eternal' -

this is going to a (speculative) view,[2]

holding a view,

the wilds of views,

the wriggling of views,

the scuffling of views,

the fetter of views;

it is accompanied by anguish,

distress,

misery,

fever;

it does not conduce

to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening,

nor to nibbāna.

Vaccha, to think that

'the world is not eternal' -

this is going to a (speculative) view,

holding a view,

the wilds of views,

the wriggling of views,

the scuffling of views,

the fetter of views;

it is accompanied by anguish,

distress,

misery,

fever;

it does not conduce

to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening,

nor to nibbāna.

Vaccha, to think that

'the world is an ending thing' -

this is going to a (speculative) view,

holding a view,

the wilds of views,

the wriggling of views,

the scuffling of views,

the fetter of views;

it is accompanied by anguish,

distress,

misery,

fever;

it does not conduce

to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening,

nor to nibbāna.

Vaccha, to think that

'the world is not an ending thing' -

this is going to a (speculative) view,

holding a view,

the wilds of views,

the wriggling of views,

the scuffling of views,

the fetter of views;

it is accompanied by anguish,

distress,

misery,

fever;

it does not conduce

to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening,

nor to nibbāna.

Vaccha, to think that

'the life-principle and the body are the same' -

this is going to a (speculative) view,

holding a view,

the wilds of views,

the wriggling of views,

the scuffling of views,

the fetter of views;

it is accompanied by anguish,

distress,

misery,

fever;

it does not conduce

to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening,

nor to nibbāna.

Vaccha, to think that

'the life-priniple is one thing, the body another' -

this is going to a (speculative) view,

holding a view,

the wilds of views,

the wriggling of views,

the scuffling of views,

the fetter of views;

it is accompanied by anguish,

distress,

misery,

fever;

it does not conduce

to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening,

nor to nibbāna.

Vaccha, to think that

'the Tathāgata is after dying' -

this is going to a (speculative) view,

holding a view,

the wilds of views,

the wriggling of views,

the scuffling of views,

the fetter of views;

it is accompanied by anguish,

distress,

misery,

fever;

it does not conduce

to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening,

nor to nibbāna.

[486]Vaccha, to think that

'the Tathāgata is not after dying' -

this is going to a (speculative) view,

holding a view,

the wilds of views,

the wriggling of views,

the scuffling of views,

the fetter of views;

it is accompanied by anguish,

distress,

misery,

fever;

it does not conduce

to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening,

nor to nibbāna.

Vaccha, to think that

'the Tathāgata both is and is not after dying' -

this is going to a (speculative) view,

holding a view,

the wilds of views,

the wriggling of views,

the scuffling of views,

the fetter of views;

it is accompanied by anguish,

distress,

misery,

fever;

it does not conduce

to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening,

nor to nibbāna.

Vaccha, to think that

'the Tathāgata neither is nor is not after dying' -

this is going to a (speculative) view,

holding a view,

the wilds of views,

the wriggling of views,

the scuffling of views,

the fetter of views;

it is accompanied by anguish,

distress,

misery,

fever;

it does not conduce

to turning away from,

nor to dispassion,

stopping,

calming,

super-knowledge,

awakening,

nor to nibbāna.

I, Vaccha, beholding that this is a peril,

thus do not approach

any of these (speculative) views."

"But does the good Gotama have any (speculative) view?"

"Vaccha, going to 'speculative view' -

this has been got rid of

by the Tathāgata.

But this, Vaccha,

has been seen by the Tathāgata:

'Such is material shape,

such is the arising of material shape,

such the going down of material shape;

such is feeling,

such is the arising of feeling,

such the going down of feeling;

such is perception,

such is the arising of perception,

such the going down of perception;

such are the habitual tendencies,

such is the arising of the habitual tendencies,

such the going down of the habitual tendencies;

such is consciousness,

such is the arising of consciousness,

such the going down of consciousness.'

Therefore I say

that by the destruction,

dispassion,

stopping,

giving up,

casting out

of all imaginings,[3]

all supposings,

all latent pride that [165]

'I am the doer,

mine is the doer,'

a Tathāgata is freed

without clinging."

"But, good Gotama, where does a monk arise

whose mind is freed thus?"

'Arise,' Vaccha, does not apply."

"Well then, good Gotama, does he not arise?"

"'Does not arise,' Vaccha, does not apply."

"Well then, good Gotama, does he both arise and not arise?"

"'Both arises and does not arise,' Vaccha, does not apply."

"Well then, good Gotama, does he neither arise nor not arise?"

"'Neither arises nor does not arise,' Vaccha, does not apply."

"But, good Gotama, on being asked:

"But, good Gotama, where does a monk arise

whose mind is freed thus?"

you say:

'Arise,' Vaccha, does not apply."

"But, good Gotama, on being asked:

"Well then, good Gotama, does he not arise?"

you say:

"'Does not arise,' Vaccha, does not apply."

"But, good Gotama, on being asked:

"Well then, good Gotama, does he both arise and not arise?"

you say:

"'Both arises and does not arise,' Vaccha, does not apply."

"But, good Gotama, on being asked:

"Well then, good Gotama, does he neither arise nor not arise?"

you say:

"'Neither arises nor does not arise,' Vaccha, does not apply."

[487] I am at a loss on this point, good Gotama,

I am bewildered,

and that measure of satisfaction I had

from former conversation with the good Gotama -

even that have I now lost."

"You ought to be at a loss, Vaccha,

you ought to be bewildered.

For, Vaccha, this dhamma is deep,

difficult to see,

difficult to understand,

peaceful,

excellent,

beyond dialectic,

subtle,

intelligible to the wise;

but it is hard for you

who are of another view,

another allegiance,

another objective,

of a different observance,

and under a different teacher.[4]

Well then, Vaccha,

I will now question you in return.

Answer as it pleases you.

What do you think about this, Vaccha?

If a fire were blazing in front of you

would you know:

'This fire is blazing in front of me'?"

"Good Gotama, if a fire were blazing in front of me

I should know:

'This fire is blazing in front of me.'"

"But if, Vaccha,

someone were to question you thus:

'This fire that is blazing in front of you -

what is the reason that this fire is blazing?' -

what would you, Vaccha,

reply when questioned thus?"

"If, good Gotama,

someone were to question me thus:

'This fire that is blazing in front of you -

what is the reason that this fire is [166] blazing?' -

I, good Gotama,

on being questioned thus

would reply thus:

'This fire that is blazing in front of me -

this fire is blazing because of a supply[5]

of grass and sticks."

"If that fire that was in front of you, Vaccha,

were to be quenched,[6]

would you know:

'This fire that was in front of me

has been quenched'?"

"If, good Gotama,

that fire that was in front of me

were to be quenched,

I would know:

This fire that was in front of me

has been quenched."

"But if someone were to question you thus, Vaccha:

'That fire that was in front of you

and that has been quenched -

to which direction has that fire gone from here,

to the east

or west

or north

or south?

On being questioned thus,

what would you, Vaccha, reply?"

"It does not apply, good Gotama.

For, good Gotama,

that fire blazed

because of a supply of grass and sticks,

yet from having totally consumed this

and from the lack of other fuel,

being without fuel

it is reckoned to be quenched."

"Even so, Vaccha,

that material shape

by which one recognising the Tathāgata

might recognise him -

that material shape

has been got rid of

by the Tathāgata,

cut off at the root,

made like a palm-tree stump

that can come to no further existence

and is not liable to arise again

in the future.

Freed from denotation by material shape

is the Tathāgata, Vaccha,

he is deep,

immeasurable,

unfathomable as is the great ocean.

'Arises' does not apply,

'does not arise' does not apply,

[488] 'both arises and does not arise' does not apply,

'neither arises nor does not arise' does not apply.

■

"That feeling

by which one recognising the Tathāgata

might recognise him -

that feeling

has been got rid of

by the Tathāgata,

cut off at the root,

made like a palm-tree stump

that can come to no further existence

and is not liable to arise again

in the future.

Freed from denotation by feeling

is the Tathāgata, Vaccha,

he is deep,

immeasurable,

unfathomable as is the great ocean.

'Arises' does not apply,

'does not arise' does not apply,

'both arises and does not arise' does not apply,

'neither arises nor does not arise' does not apply.

■

"That perception

by which one recognising the Tathāgata

might recognise him -

that perception

has been got rid of

by the Tathāgata,

cut off at the root,

made like a palm-tree stump

that can come to no further existence

and is not liable to arise again

in the future.

Freed from denotation by perception

is the Tathāgata, Vaccha,

he is deep,

immeasurable,

unfathomable as is the great ocean.

'Arises' does not apply,

'does not arise' does not apply,

'both arises and does not arise' does not apply,

'neither arises nor does not arise' does not apply.

■

"Those habitual tendencies

by which one recognising the Tathāgata

might recognise him -

those habitual tendencies

have been got rid of

by the Tathāgata,

cut off at the root,

made like a palm-tree stump

that can come to no further existence

and is not liable to arise again

in the future.

Freed from denotation by habitual tendencies

is the Tathāgata, Vaccha,

he is deep,

immeasurable,

unfathomable as is the great ocean.

'Arises' does not apply,

'does not arise' does not apply,

'both arises and does not arise' does not apply,

'neither arises nor does not arise' does not apply.

■

"That consciousness

by which one recognising the Tathāgata

might recognise him -

that consciousness

has been got rid of

by the Tathāgata,

cut off at the root,

made like a palm-tree stump

that can come to no further existence

and is not liable to arise again

in the future.

Freed from denotation by consciousness

is the Tathāgata, Vaccha,

he is deep,

immeasurable,

unfathomable as is the great ocean.

'Arises' does not apply,

'does not arise' does not apply,

'both arises and does not arise' does not apply,

'neither arises nor does not arise' does not apply.

When this had been said, the wanderer Vacchagotta spoke thus to the Lord:

"Good Gotama, it is like a great sāl-tree

not far from a village or market town

whose branches and foliage might be dis- [167] solved because of their impermanence,

whose bark and young shoots might be dissolved,

whose softwood might be dissolved,

so that after a time

the branches and foliage gone,

the bark and young shoots gone,

the softwood gone,

clear of them

it would be established on the pith.[7]

It is excellent, good Gotama,

excellent, good Gotama.

It is as if, good Gotama,

one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might [489] bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the good Gotama.

I am going to the revered Gotama for refuge,

and to Dhamma

and to the Order of monks.

May the revered Gotama accept me

as a lay-follower,

one gone for refuge from today forth

for as long as life lasts."

Discourse to Vacchagotta on Fire

[1] cf. S. iv. 391 ff., where Vacchagotta is recorded to put all the following questions to Moggallāna; cf. S. iii. 257 ff.

[2] Cf. M. i. 8, 431. Since the Tathāgata knows and comprehends, he does not hold any speculative view; see below. In this paragraph I have mostly translated diṭṭhi as view, but speculative view is meant.

[3] maññita. MA. iii. 198 gives three: craving, false views, pride, as does SA. ii. 363. Vbh. 390 gives nine. cf. S. iv. 21-22.

[4] As at M. ii. 43; D. i. 87, iii. 36.

[5] upādāna, fuel, supply; grasping, attachment.

[6] nibbāyeyya, were to be extinguished, put out, quenched.

[7] suddho assa sāre patiṭṭhito, as at M. i. 31-32. Cf. M. Stas 20, 30; also M. i. 434.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

3. Paribbājaka Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

3. The Division on Wanderers

73. Greater Discourse to Vacchagotta

Mahā-Vacchagotta Suttaṃ

[489] [167]

THUS have I heard:

At one time the Lord was staying near Rājagaha in the Bamboo Grove at the squirrels' feeding place.

Then the wanderer Vacchagotta approached the Lord;

having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the wanderer Vacchagotta spoke thus to the Lord:

"It is a long time since I had a conversation with the good Gotama.[1]

It were good if the revered Gotama were to teach me in brief what is skilled and what is unskilled."

"I, Vaccha, could teach you what is skilled and what is unskilled [168] in brief;

and I, Vaccha, could teach you what is skilled and what is unskilled in full.

But I, Vaccha, will teach you what is skilled and what is unskilled in brief.

Listen to it,

attend carefully,

and I will speak."

"Yes, sir,"the wanderer Vacchagotta answered the Lord in assent.

The Lord spoke thus:

"Greed, Vaccha, is unskill,

absence of greed is skill.

Aversion, Vaccha, is unskill,

absence of aversion is skill.

Confusion, Vaccha, is unskill,

absence of confusion is skill.

These are the three things that are unskilled, Vaccha,

the three that are skilled.

Then, Vaccha, onslaught on creatures[2] is unskill,

restraint from onslaught on creatures is skill.

Taking what has not been given, Vaccha, is unskill,

restraint from taking what has not been given is skill.

Wrong conduct in regard to sense-pleasures, Vaccha, is unskill,

restraint from wrong conduct in regard to sense-pleasures is skill.

Lying speech, Vaccha, is unskill,

restraint from lying speech is skill.

Slanderous speech, Vaccha, [490] is unskill,

restraint from slanderous speech is skill.

Harsh speech, Vaccha, is unskill,

restraint from harsh speech is skill.

Frivolous chatter, Vaccha, is unskill,

restraint from frivolous chatter is skill.

Covetousness, Vaccha, is unskill,

absence of covetousness is skill.

Malevolence, Vaccha, is unskill,

absence of malevolence is skill.

Wrong view, Vaccha, is unskill,

right view is skill.[3]

These are the ten things that are unskilled, Vaccha,

and the ten that are skilled.

When craving, Vaccha,

has been got rid of by a monk,

cut off at the root,

made like a palm-tree stump

that can come to no further existence in the future,

he is a monk who is a perfected one,

canker-waned,

who has lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

the fetters of becoming quite destroyed,

freed by right profound knowledge."

"Let be the good Gotama.

Has the good Gotama even one monk

who is a disciple

and who, by the destruction of the cankers,

having realized here and now

by his own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering on them is abiding in them?"

"Not merely a hundred, Vaccha,

nor two hundred,

three hundred,

four hundred

nor five hundred,

but far more are those monks,

disciples of mine,

who, by the destruction of the cankers,

having realized here and now

by their own super-knowledge

the freedom of [169] mind

and the freedom through intuitive wisdom

that are cankerless,

entering on them are abiding in them."

"Let be the good Gotama,

let be the monks.

But has the good Gotama even one nun

who is a disciple

and who, by the destruction of the cankers,

having realized here and now

by her own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering on them

is abiding in them?"

"Not merely a hundred, Vaccha,

nor two,

three,

four or five hundred,

but far more are those nuns,

disciples of mine,

who, by the destruction of the cankers,

having here and now realized

by their own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering on them

are abiding in them."

"Let be the good Gotama,

let be the monks,

let be the nuns.

But has the good Gotama even one layfollower

who is a disciple,

a householder clothed in white,

a Brahma-farer

who, by the utter destruction of the five fetters

binding to this lower (shore)

is of spontaneous uprising,

one who has attained Nibbāna there

and is not liable to return from that world?"

"Not merely a hundred, Vaccha,

nor two,

three,

four or five hundred,

but far more are those layfollowers,

disciples of mine,

householders clothed in white,

Brahma-farers,

who by the utter destruction of the five fetters

binding to this lower (shore),

[491] are of spontaneous uprising,

those who have attained Nibbāna there

and are not liable to return from that world."

"Let be the good Gotama,

let be the monks,

let be the nuns,

let be the lay-followers

who are householders clothed in white,

Brahma-farers.

But has the good Gotama even one layfollower

who is a disciple,

a householder clothed in white,

and who, (though) an enjoyer of sense-pleasures,

is a doer of the instruction,

one who accepts the exhortation,

who has crossed over doubt

and, perplexity gone,

fares in the Teacher's instruction,

won to conviction,

not relying on others?"[4]

"Not merely a hundred, Vaccha,

nor two,

three,

four or five hundred,

but far more are these layfollowers,

disciples of mine,

householders clothed in white,

and who, (though) enjoyers of sense-pleasures

are doers of the instruction,

those who accept the exhortation,

who have crossed over doubt

and, perplexity gone,

fare in the Teacher's instruction,

won to conviction,

not relying on others."

[170] "Let be the good Gotama,

let be the monks,

let be the nuns,

let be the layfollowers

who are householders clothed in white,

Brahma-farers,

let be the layfollowers

who are householders clothed in white,

enjoyers of sense-pleasures.

But has the good Gotama even one woman layfollower

who is a disciple,

a householder clothed in white,

a Brahma-farer

who, by the utter destruction of the five fetters

binding to this lower (shore),

is of spontaneous uprising,

one who has attained Nibbāna there

and is not liable to return from that world?"

"Not merely a hundred, Vaccha,

nor two,

three,

four or five hundred,

but many more are those women layfollowers,

disciples of mine,

householders clothed in white,

Brahma-farers

who, by the utter destruction of the five fetters

binding to this lower (shore),

are of spontaneous uprising,

those who have attained Nibbāna there

and are not liable to return from that world."

"Let be the good Gotama,

let be the monks,

let be the nuns,

let be the lay-followers

who are householders clothed in white,

Brahma-farers,

let be the layfollowers

who are householders clothed in white,

enjoyers of sense-pleasures,

let be the women layfollowers

who are householders clothed in white,

Brahma-farers.

But has the good Gotama even one woman layfollower

who is a disciple,

a householder clothed in white,

and who, (though) an enjoyer of sense-pleasures,

is a doer of the instruction,

one who accepts the exhortation,

who has crossed over doubt

and, perplexity gone,

fares in the Teacher's instruction,

won to conviction,

not relying on others?"

"Not merely a hundred, Vaccha,

nor two,

three,

four or five hundred,

but many more are those women layfollowers,

disciples of mine,

householders clothed in white,

and who, (though) enjoyers of sense-pleasures,

are doers of the instruction,

those who accept the exhortation,

who have crossed over doubt

and, perplexity gone,

fare in the Teacher's instruction,

won to conviction,

not relying on others."

"If, good Gotama, the revered Gotama had himself undertaken this dhamma

but the monks had not undertaken it,

[492] then this Brahma-faring would have been incomplete as to this factor.

But because the revered Gotama has undertaken this dhamma

and the monks have undertaken it as well,

so is this Brahma-faring complete as to this factor.

If, good Gotama, the revered Gotama had himself undertaken this dhamma

and the monks had undertaken it as well,

but not the nuns,

then this Brahma-faring would have been incomplete as to this factor.

But because the revered Gotama has undertaken this dhamma

and the monks and the nuns have undertaken it as well,

so is this Brahma-faring complete as to this factor.

If, good [171] Gotama, the revered Gotama had himself undertaken this dhamma

and the monks

and the nuns had undertaken it as well,

but not the layfollowers who are householders clothed in white,

Brahma-farers,

then this Brahma-faring would have been incomplete as to this factor.

But because the revered Gotama has undertaken this dhamma

and the monks

and the nuns

and the layfollowers who are householders clothed in white,

BrahmaḤfarers,

have undertaken it as well,

so is this Brahma-faring complete as to this factor.

If, good Gotama, the revered Gotama had himself undertaken this dhamma

and the monks

and the nuns

and the layfollowers who are householders clothed in white,

Brahma-farers,

had undertaken it as well,

but not the layfollowers who are householders clothed in white,

enjoyers of sense-pleasures,

then this Brahma-faring would have been incomplete as to this factor.

But because the revered Gotama has undertaken this dhamma,

and the monks

and the nuns

and the layfollowers who are householders clothed in white,

Brahma-farers,

and the layfollowers who are householders clothed in white,

enjoyers of sense-pleasures,

have undertaken it as well,

so is this Brahma-faring complete as to this factor.

If, good Gotama, the revered Gotama had himself undertaken this dhamma

and the monks

and the nuns

and the layfollowers who are householders clothed in white,

Brahma-farers,

had undertaken it as well,

and the layfollowers who are householders clothed in white,

enjoyers of sense-pleasures,

had undertaken it as well,

but not the women lay followers who are householders clothed in white, Brahma-farers,

[493] then this Brahma-faring would have been incomplete as to this factor.

But because the revered Gotama has undertaken this dhamma,

and the monks

and the nuns

and the layfollowers who are householders clothed in white,

Brahma-farers,

and the layfollowers who are householders clothed in white,

enjoyers of sense-pleasures,

and the women layfollowers who are householders clothed in white,

Brahma-farers,

have undertaken it as well,

so is this Brahma-faring complete as to this factor.

If, good Gotama, the revered Gotama had himself undertaken this dhamma

and the monks

and the nuns

and the layfollowers who are householders clothed in white,

Brahma-farers,

had undertaken it as well,

and the layfollowers who are householders clothed in white,

enjoyers of sense-pleasures,

had undertaken it as well,

the women layfollowers who are householders clothed in white, Brahma-farers, had undertaken it as well,

but not the women layfollowers who are householders clothed in white,

enjoyers of sense-pleasures,

then the Brahma-faring would have been incomplete as to this factor.

But because the revered Gotama has undertaken this dhamma,

and the monks

and the nuns

and the layfollowers who are householders clothed in white,

Brahma-farers,

and the layfollowers who are householders clothed in white,

enjoyers of sense-pleasures,

and the women layfollowers who are householders clothed in white,

Brahma-farers,

[172] and the women layfollowers who are householders clothed in white,

enjoyers of sense-pleasures,

have undertaken it as well,

so is this Brahma-faring complete as to this factor.

Good Gotama, as the river Ganges,[5]

sliding towards the sea,

tending towards the sea,

inclining towards the sea,

stands knocking at[6] the sea,

even so this company of the good Gotama,

comprising householders

and those that have gone forth,[7] sliding towards Nibbāna,

tending towards Nibbāna,

inclining towards Nibbāna,

stands knocking at Nibbāna.

It is excellent, good Gotama,

excellent, good Gotama.

It is as if, good Gotama,

one might set upright what had been upset,

or disclose what had been covered,

or might show the way

to one that had gone astray,

or bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so in many a figure

is dhamma made clear by the revered Gotama.

I am going to the revered Gotama for refuge

and to dhamma

and to the Order of monks.

May I receive the going forth in the good Gotama's presence,

may I receive ordination."

[494] "Vaccha, if a former member of another sect[8]

wishes for the going forth in this dhamma and discipline,

wishes for ordination,

he undertakes probation for four months;

at the end of the four months the monks,

if they so decide,

may let him go forth,

may ordain him into the status of a monk;

but even here differences among individuals are known to me."

"If, revered sir,

former members of other sects,

desiring the going forth in this dhamma and discipline,

desiring ordination,

undertake probation for four months,

and at the end of the four months

the monks, if they so decide,

let them go forth,

ordain them into the status of a monk,

then will I undertake probation for four years;

at the end of the four years the monks,

if they so decide,

may let me go forth,

may ordain me into the status of a monk.

"But the wanderer Vacchagotta received the going forth in the Lord's presence,

he received ordination.

Not long after the venerable Vacchagotta was ordained,

half a month after he was ordained,

he approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Vacchagotta spoke thus to the Lord:

[173] "Revered sir, I have attained as much as can be attained by a learner's knowledge,

a learner's lore.[9]

Let the Lord teach me some further dhamma"[10]

"Well then, do you, Vaccha, develop two things further:

calm and vision.

If these two things:

calm and vision,

are developed further, Vaccha,

they will conduce to the penetration of a variety of elements.[11]

If you, Vaccha, should wish like this:

'May I experience[12] the various forms of psychic power:

having been one may I be manifold,

having been manifold may I be one;

manifest or invisible

may I go unhindered through a wall,

through a rampart,

through a mountain

as if through air;

may I plunge into the earth

and shoot up again

as if in water;

may I walk upon the water

without parting it

as if on the ground;

sitting cross-legged,

may I travel through the air

like a bird on the wing;

with my hand

may I rub and stroke

this moon and sun

although they are of such mighty power and majesty;

and even as far as the Brahma-world

may I have power in respect of my person' -

you will achieve what may be realized here and there[13]

so long as there is the objective.[14]

If you, Vaccha, should wish like this:

'May I, [495] with the purified deva-hearing

surpassing that of men,

hear both (kinds of) sounds -

deva-like ones and human ones,

whether they be far or near' -

you will achieve what may be realized here and there,

so long as there is the objective.

If you, Vaccha, should wish like this:

ed1'May I know intuitively by mind

the minds of other beings,

of other individuals,

so that I may know intuitively of a mind that is full of attachment

that it is full of attachment;

or of a mind that is without attachment

that it is without of attachment

so that I may know intuitively of a mind that is full of aversion

that it is full of aversion;

or of a mind that is without aversion

that it is without aversion

so that I may know intuitively of a mind that is full of confusion,

that it is full of confusion;

or of a mind that is without confusion

that it is without confusion

or that I may know intuitively of a mind that is contracted that it is contracted;

or of a mind that is distracted that it is distracted;

or of a mind that has become great that it has become great;

or of a mind that has not become great

that it has not become great,

or of a [174] mind with (some other mental state) superior to it

that it has (some other mental state) superior to it,

or of a mind that has no (other mental state) superior to it

that it has no (other mental state) superior to it,

or of a mind that is composed that it is composed,

or of a mind that is not composed that it is not composed,

or of a mind that is freed that it is freed,

or of a mind that is not freed that it is not freed' -

you will achieve what may be realized here and there,

so long as there is the objective.

If you, Vaccha, should wish like this:

'May I recollect (my) manifold former habitations,

that is to say

one birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus I recollect (my) divers former habitations

in all their modes and detail' -

you will achieve what may be realized here and there,

so long as there is the objective.

[496] If you, Vaccha, should wish like this:

'With the purified deva-vision

surpassing that of men,

may I behold beings as they pass hence

or come to be -

mean, excellent, comely, ugly,

in a good bourn,

in a bad bourn

according to the consequences of deeds;

may I comprehend:

Indeed these worthy beings

were possessed of wrong conduct

in body, speech and thought,

they were scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of right conduct

in body, speech and thought,

who were not scoffers at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.

Thus with the purified deva-vision

surpassing that of men

may I behold beings as they pass hence,

as they come to be,

may I comprehend that they are mean, excellent, comely, ugly,

in a good bourn,

in a bad bourn

according to the consequences of deeds' -

you will achieve what may be realized here and there,

so long as there is the objective.

[175] If you, Vaccha, should wish like this:

'By the destruction of the cankers,

having realized here and now

by my own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering thereon,

may I abide therein' -

you will achieve what may be realized here and there,

so long as there is the objective."

Then the venerable Vacchagotta,

having rejoiced in what the Lord had said,

having given thanks,

rising from his seat,

having greeted the Lord,

departed keeping his right side towards him.

Then the venerable Vacchagotta,

having soon realized here and now

through his own super-knowledge

that incomparable goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it,

abided in it.

And he understood:

Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or so.

And the venerable Vacchagotta became one of the perfected ones.[15]

Now at that time a number of monks were going to see the Lord.

The venerable Vacchagotta saw these monks coming in the distance;

having seen them,

he approached these monks;

having approached,

he spoke thus to these monks:

[497] "But now, where are you venerable ones going?"

"We are going to see the Lord, your reverence."

"Well then, in my name

let the venerable ones salute the Lord's feet with their heads, saying,

'Revered sir, the monk Vacchagotta salutes the Lord's feet with his head,'

and then say:

'The Lord is waited on[16] by me,

the Well-farer is waited on by me.'"

"Yes, your reverence," these monks answered the venerable Vacchagotta in assent.

Then these monks approached the lord;

having approached,

having greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance

these monks spoke thus to the Lord:

"Revered sir, the venerable Vacchagotta salutes the Lord's feet with his head and speaks thus:

'The Lord is waited on by me,

the Well-farer is waited on by me.'"

"Monks, by a reasoning of mind I already knew the mind of the monk Vacchagotta:

of threefold knowledge is the monk Vacchagotta,

of great psychic power,

of great majesty.

And devatās also [176] told me this matter:[17]'

Of threefold knowledge is the monk Vaeehagotta,

revered sir, he is of great psychic power,

of great majesty.'"

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Greater Discourse to Vacchagotta

[1] MA. iii. 190-200 points out that the two foregoing Discourses were spoken to him, also the Avyāvaṭa Saṃyutta (S. iv. 391 ff.) and a discourse in the Ang. (A. v. 193). While it is reasonably clear that the two foregoing Discourses were in fact spoken to Vacchagotta before this "Greater" one, we have no idea of the length of time that separated any of them.

[2] Cf. M. i. 285-286; D. i. 4.

[3] This sentence is quoted at Kvm. 505.

[4] As at M. i. 235.

[5] Cf. S. v. 39-40.

[6] āhacca tiṭṭhati, stands knocking or striking at. Cf. S. ii. 43, 45, 58, 80, amatadvāram āhacca tiṭṭhati.

[7] parisā sagahaṭṭhapabbajitā; cf. Vin. i. 115.

[8] As at M. i. 391, 512.

[9] vijjā. MA. iii. 201 quotes Dhs. 1016, 1400, kataime ca dhammā sekhā? and says non-returning was attained.

[10] uttariṃ dhammaṃ.

[11] dhātu.

[12] With the following cf. M. i. 34.

[13] tatra tatr'eva sakkhibhabbataṃ pāpuṇissasi.

[14] sati sati āyatlane, quoted at DA. 125. MA. iii. 202, iv. 146 explain by kāraṇe. Cf. Jā. i. 251, anāyatane akāraṇe. Āyatana seems almost to be cause, right object, objective, inducement or sufficient reason. Same expression is used at M. iii. 96, A. iii. 27.

[15] His verse is at Thag. 112.

[16] pariciṇṇa; cf. S. iv. 57; Thag. 178, 604, 687, 792, 891.

[17] MA. iii. 202 explains by tesaṃ guṇānaṃ lābhī devatā; devatās are the recipients of (or, are possessed of, or, are psychically intuitive of) these qualities; cf. DA. 120. It is possible that in such contexts devatā stands for a mental or psychical faculty.

ed1 Ms. Horner abbreviates here and mixes up the order. I have used her vocabulary but reinstated the full text in the proper order according to the Pali here and everywhere else this list occurs in the Pali.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

3. Paribbājaka Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

3. The Division on Wanderers

74. Discourse To Dīghanakha

Dīghanakha Suttaṃ

[497] [176]

THUS have I heard:

At one time the Lord was staying near Rājagaha

on Mount Vulture Peak in the Boar's Cave.[2]

Then the wanderer Dīghanakha[3] approached the Lord;

having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he stood at a respectful distance.[4]

As he was standing at a respectful distance,

the wanderer Dīghanakha spoke thus to the Lord:

"I, good Gotama, speak thus,

I am of this view:

'All[5] is not pleasing to me.'"

"This view of yours, Aggivessana:[6]

'All is not pleasing to me' —

does this view of yours not please you?"

What would be like what?

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

3. Paribbājaka Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

3. The Division on Wanderers

74. Discourse to Māgaṇḍiya

Māgaṇḍiya Suttaṃ

[501] [181]

THUS have I heard:

At one time the Lord was staying among the Kurus -

the market town of the Kurus was called Kammāssadhamma -

on a spreading of grass

in the fire-room[1]

of a brahman of the Bhāradvāja clan.

Then the Lord,

having dressed early in the morning,

taking his bowl and robe,

entered Kammāssadhamma for almsfood.

Having walked in Kammāssadhamma for almsfood,

returning from his alms-gathering after the meal,

having plunged into a forest thicket,

he sat down at the root of a tree

for the day-sojourn.

[502] Then the wanderer Māgaṇḍiya,

who was constantly pacing up and down

and roaming about on foot,

approached the fire-room

of the brahman of the Bhāradvāja clan.

The wanderer Māgaṇḍiya

saw the spreading of grass

made ready in the fire-room

of the brahman of the Bhāradvāja clan;

seeing it, he spoke thus

to the brahman of the Bhāradvāja clan:

"For whom is this spreading of grass laid down

in the good Bhāradvāja's fire-room?

It seems like a recluse's steeping place."

"Māgaṇḍiya, there is the recluse Gotama,

son of the Sakyans,

gone forth from the Sakyan clan,

and about this revered Gotama

a lovely reputation has gone abroad thus:

'He is indeed the Lord,

perfected one,

fully Self-Awakened One,

endowed with right knowledge and conduct,

knower of the worlds,

well-farer,

incomparable trainer of men to be tamed,

teacher of devas and men,

the Awakened One,

the Lord.'

That sleeping place

is ready for this good Gotama."

"Indeed, good Bhāradvāja,

we are seeing a poor sight

in seeing the sleeping place

of the good Gotama,

the destroyer of growth."[2]

[182] "Mind what you say,[3] Māgaṇḍiya,

mind what you say, Māgaṇḍiya.

For many learned nobles

and learned brahmans

and learned householders

and learned recluses

have great faith in this good Gotama,

and are trained in the ariyan right path,

in Dhamma,

in what is skilled."[4]

"If we could only see that revered Gotama

face to face, Bhāradvāja,

face to face would we say to him:

'The recluse Gotama

is a destroyer of growth.'

What is the reason for this?

It is handed down thus

in a discourse of ours."

"If it is not disagreeable to the good Māgaṇḍiya,

I will tell this to the recluse Gotama."

"It is of no consequence

if the good Bhāradvāja should tell him

just what has been said."

Then the Lord,

with purified deva-hearing

surpassing that of men,

heard this conversation

between the brahman of the Bhāradvāja clan

and the wanderer Māgaṇḍiya.

Then the Lord,

emerging from solitary meditation towards evening,

approached the fire-room

of the brahman of the Bhāradvāja clan;

having approached,

he sat down on the spreading of grass

that was ready.

Then the brahman of the Bhāradvāja clan

approached the Lord;

having approached,

he exchanged greetings with the Lord;

and having conversed

in a friendly and courteous way,

he sat down at a respectful distance.

As the brahman of the Bhāradvāja clan

was sitting down at a respectful distance,

the Lord spoke thus to him:

"There was some conversation, Bhāradvāja,

between you

and the wanderer Māgaṇḍiya

[503] concerning this same grass spreading."

When this had been said

the brahman Bhāradvāja,

greatly moved and startled,

spoke thus to the Lord:

"But this was the very thing

I wanted to tell the good Gotama,

but the revered Gotama anticipated me.

But this conversation

between the Lord

and the brahman of the Bhāradvāja clan

was interrupted

when the wanderer Māgaṇḍiya,

who was constantly pacing up and down

and roaming about on foot,

approached the Lord

in the fire-room

of the brahman of the Bhāradvāja clan;

having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he sat down [183] at a respectful distance.

As the wanderer Māgaṇḍiya

was sitting down at a respectful distance,

the Lord spoke thus to him:[5]

"Māgaṇḍiya,

the eye delights in material shapes,

is delighted by material shapes,

rejoices in material shapes;

it is tamed,

watched,

guarded and controlled by a Tathāgata,

and he teaches Dhamma for its control.

Was it on account of this, Magandiya,

that you said:

'The recluse Gotama is a destroyer of growth'"?

"Just on account of this did I say, good Gotama:

'The recluse Gotama is a destroyer of growth.'

What is the reason for this?

It is handed down thus

in a discourse of ours."

"The ear, Magandiya,

delights in sounds,

is delighted by sounds,

rejoices in sounds;

it is tamed,

watched,

guarded and controlled by a Tathāgata,

and he teaches Dhamma, for its control.

Was it on account of this, Magandiya,

that you said:

'The recluse Gotama is a destroyer of growth'?"

"Just on account of this did I say, good Gotama:

'The recluse Gotama is a destroyer of growth.'

What is the reason for this?

It is handed down thus in a discourse of ours."

"The nose, Magandiya, delights in smells

is delighted by smells,

rejoices in smells;

it is tamed,

watched,

guarded and controlled by a Tathāgata,

and he teaches Dhamma, for its control.

Was it on account of this, Magandiya,

that you said:

'The recluse Gotama is a destroyer of growth'?"

"Just on account of this did I say, good Gotama:

'The recluse Gotama is a destroyer of growth.'

What is the reason for this?

It is handed down thus in a discourse of ours."

"The tongue, Magandiya, delights in tastes

is delighted by tastes,

rejoices in tastes;

it is tamed,

watched,

guarded and controlled by a Tathāgata,

and he teaches Dhamma, for its control.

Was it on account of this, Magandiya,

that you said:

'The recluse Gotama is a destroyer of growth'?"

"Just on account of this did I say, good Gotama:

'The recluse Gotama is a destroyer of growth.'

What is the reason for this?

It is handed down thus in a discourse of ours."

"The body, Magandiya, delights in touches

is delighted by touches,

rejoices in touches;

it is tamed,

watched,

guarded and controlled by a Tathāgata,

and he teaches Dhamma, for its control.

Was it on account of this, Magandiya,

that you said:

'The recluse Gotama is a destroyer of growth'?"

"Just on account of this did I say, good Gotama:

'The recluse Gotama is a destroyer of growth.'

What is the reason for this?

It is handed down thus in a discourse of ours."

The mind, Māgaṇḍiya,

delights in mental states,

is delighted by mental states,

rejoices in mental states;

it is tamed,

watched,

guarded,

controlled by a Tathāgata,

and he teaches Dhamma, for its control.

Was it on account of this, Māgaṇḍiya,

that you said:

'The recluse Gotama is a destroyer of growth'?" "Just on account of this, good Gotama, did I say:

'The recluse Gotama is a destroyer of growth.'

What is the reason for this?

It is handed down thus in a discourse of ours."

"What do you think about this, Māgaṇḍiya?

Suppose someone [504] who formerly revelled in material shapes cognisable by the eye -

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring

- after a time, having known

the coming to be and passing away

of material shapes

and the satisfaction

and the peril of them

and the escape (from them) as it really is,

getting rid of craving for material shapes,

suppressing the fever for material shapes,

should dwell devoid of thirst,

his mind inwardly calmed.

What have you, Magandiya, to say of him?"

"Nothing, good Gotama."

"What do you think about this, Māgaṇḍiya?

Suppose someone who formerly revelled in sounds cognisable by the ear -

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring

- after a time, having known

the coming to be and passing away

of sounds

and the satisfaction

and the peril of them

and the escape (from them) as it really is,

getting rid of craving for sounds,

suppressing the fever for sounds,

should dwell devoid of thirst,

his mind inwardly calmed.

What have you, Magandiya, to say of him?"

"Nothing, good Gotama."

"What do you think about this, Māgaṇḍiya?

Suppose someone who formerly revelled in smells cognisable by the nose -

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring

- after a time, having known

the coming to be and passing away

of smells

and the satisfaction

and the peril of them

and the escape (from them) as it really is,

getting rid of craving for smells,

suppressing the fever for smells,

should dwell devoid of thirst,

his mind inwardly calmed.

What have you, Magandiya, to say of him?"

"Nothing, good Gotama."

"What do you think about this, Māgaṇḍiya?

Suppose someone who formerly revelled in tastes cognisable by the tongue -

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring

- after a time, having known

the coming to be and passing away

of tastes

and the satisfaction

and the peril of them

and the escape (from them) as it really is,

getting rid of craving for tastes,

suppressing the fever for tastes,

should dwell devoid of tastes,

his mind inwardly calmed.

What have you, Magandiya, to say of him?"

"Nothing, good Gotama."

"What do you think about this, Māgaṇḍiya?

Suppose someone who formerly revelled touches cognisable by the body -

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring

- after a time, having known

the coming to be and passing away

of touches

and the satisfaction

and the peril of them

and the escape (from them) as it really is,

getting rid of the craving for touches,

suppressing the fever for [184] touches,

should dwell devoid of thirst,

his mind inwardly calmed.

What have you, Māgaṇḍiya, to say of him?"

"Nothing, good Gotama."

"Now I, Māgaṇḍiya,

when I was formerly a householder,

endowed and provided with the five strands of sense-pleasures,

revelled in them -

in material shapes cognisable by the eye, agreeable, pleasant agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in sounds cognisable by the ear agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in smells cognisable by the nose agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring.

I had three palaces, Māgaṇḍiya,

one for the rains,

one for the cold weather,

one for the hot weather.

I, Māgaṇḍiya,

during the four months of the rains

being delighted in the palace for the rains by women musicians,[6]

did not come down from that palace.

But after a time,

having known the coming to be and passing away of sense-pleasures

and the satisfaction and the peril of them

and the escape as it really is,

getting rid of the craving for sense-pleasures,

suppressing the fever for sense-pleasures,

I dwelt devoid of thirst,

my mind inwardly calmed.

I saw other beings not yet devoid of attachment to senseḤpleasures

who were pursuing sense-pleasures

(although) they were being consumed by craving for sense-pleasures,

burning with the fever for sense-pleasures.

I did not envy them:

I had no delight therein.

What was the reason for this?

It was, Māgaṇḍiya,

that there is this delight

which, apart from pleasures of the senses,

apart from unskilled states of mind,

[505] stands firm on reaching[7] a deva-like happiness.

Delighting in this delight,[8]

I do not envy what is low,[9]

I have no delight therein.

Māgaṇḍiya, it is like a householder or a householder's son,

rich,

of great wealth,

of many possessions

who, endowed and provided with the five strands of sense-pleasures,

might revel in them -

in material shapes cognisable by the eye, agreeable, pleasant agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in sounds cognisable by the ear agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in smells cognisable by the nose agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

[185] alluring.

He, having behaved well in body,

having behaved well in speech,

having behaved well in thought,

at the breaking up of the body after dying,

might arise in a good bourn,

a heaven world,

in companionship with the Devas of the Thirty-Three.

Surrounded there in the Nandana Grove by a throng of nymphs,

he, endowed and provided with the five deva-like strands of pleasures of the senses,

might revel in them.

He might see a householder

or a householder's son

endowed and provided with the five strands of sense-pleasures.

What do you think about this, Māgaṇḍiya?

Would that young deva,

surrounded by a throng of nymphs in the Nandana Grove,

endowed and provided with the five deva-like strands of sense-pleasures

and revelling in them -

would he envy that householder

or householder's son

or their five strands of human sense-pleasures,

and revert to human sense-pleasures?"

"No, good Gotama. What is the reason for this ? It is that deva-like sense-pleasures are more wonderful and excellent than human sense-pleasures." "Even so did I, Māgaṇḍiya,

when I was formerly a householder,

endowed and provided with the five strands of sense-pleasures,

revel in them -

in material shapes cognisable by the eye,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in sounds cognisable by the ear agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in smells cognisable by the nose agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring.

But after a time,

having known the coming to be

and passing away of senseḤpleasures

and the satisfaction

and peril of them

and the escape as it really is,

getting rid of the craving for sense-pleasures,

suppressing the fever for sense-pleasures,

I dwelt devoid of thirst,

my mind inwardly calmed.

I saw other beings not yet devoid of attachment to senseḤpleasures

who were pursuing sense-pleasures

(although) they were being consumed by the craving for sense-pleasures,

[506] burning with the fever for sense-pleasures.

I did not envy them;

I had no delight therein.

What was the reason for this?

It was, Māgaṇḍiya,

that there is this delight which,

apart from pleasures of the senses,

apart from unskilled states of mind,

stands firm on reaching a deva-like happiness.

Delighting in this delight,

I do not envy what is low,

I have no delight therein.

Māgaṇḍiya, it is like a leper,

a man with his limbs all ravaged and festering,[10] and who,

being eaten by vermin,

tearing his open sores [186] with his nails,

might scorch his body over a charcoal pit;

his friends and acquaintances,

his kith and kin

might procure a physician and surgeon[11];

that physician and surgeon might make up a medicine;

he, taking that medicine,

might be freed of that leprosy,

he might be well,

at ease,

independent,

his own master,

going wherever he liked.[12]

He might see another leper,

a man with his limbs all ravaged and festering, and who,

being eaten by vermin,

tearing his open sores with his nails,

might scorch his body over a charcoal pit.

What do you think about this, Māgaṇḍiya?

Would that man envy that other leper man

his charcoal pit

or his course of medicine?"

"No, good Gotama.

What is the reason for this?

It is, good Gotama,

that if there is illness,

there is something to be done through medicine;

but if there is not illness

there is nothing to be done through medicine."

"Even so did I, Māgaṇḍiya,

when I was formerly a householder,

endowed and provided with the five strands of sense-pleasures,

revel in them -

in material shapes cognisable by the eye,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in sounds cognisable by the ear agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in smells cognisable by the nose agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring;

in touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasure,

alluring.

But after a time,

having known the coming to be

and passing away of sense-pleasures

and the satisfaction

and peril of them

and the escape as it really is,

getting rid of the craving for sense-pleasures,

suppressing the fever for sense-pleasures,

I dwelt devoid of thirst,

my mind inwardly calmed.

I saw other beings not yet devoid of attachment to sense-pleasures

who were pursuing sense-pleasures

(although) they were being consumed by the craving for sense-pleasures,

burning with the fever for sense-pleasures.

I did not envy them;

I had no delight therein.

What was the reason for this?

It was, Māgaṇḍiya,

that there is this delight which,

apart from pleasures of the senses,

apart from unskilled states of mind,

stands firm on reaching a deva-like happiness.

Delighting in this delight,

I do not envy what is low,

I have no delight therein.

[507] Māgaṇḍiya, it is like a leper

a man with his limbs all ravaged and festering, and who,

being eaten by vermin,

tearing his open sores with his nails,

might scorch his body over a charcoal pit;

his friends and acquaintances,

his kith and kin

might procure a physician and surgeon;

that physician and surgeon might make up a medicine;

he, taking that medicine,

might be freed of that leprosy,

he might be well,

at ease,

independent,

his own master,

going wherever he liked.

Two strong men,

taking hold of him by his arms,

might drag him towards a charcoal pit.

What do you think about this, Māgaṇḍiya?

Would not that man twist his body this way and that?"[13]

"Yes, good Gotama.

What is the reason for that?

It is, good Gotama, that contact with the fire is painful,

for it is both exceedingly hot and afflicting."

"What do you think about this, Māgaṇḍiya?

Is it only now that contact with the fire is painful and both exceedingly hot and afflicting,

or was contact with that fire also painful before

and both exceedingly hot and afflicting?"

"It is both now, good Gotama,

that contact with the fire is painful,

exceedingly hot and afflicting,

and also before

that contact with that fire was painful,

exceedingly hot and afflicting.

Yet, good Gotama, this leper,

a man with his limbs all ravaged and festering,

being eaten by vermin,

tearing his open sores with his nails,

his sense-organs injured,[14] might,

from the painful contact with the fire,

receive a change of sensation and think it pleasant."

"Even so, Māgaṇḍiya, far into the past

contact of sense-pleasures [187] is painful,

exceedingly hot and afflicting,

far into the future too

contact of sense-pleasures is painful,

exceedingly hot and afflicting,

and also now in the present

contact of sense-pleasures is painful,

exceedingly hot and afflicting.

But those beings, Magandiya,

not yet devoid of attachment to pleasures of the senses,

who are being consumed by the craving for sense-pleasures

and burning with the fever for sense-pleasures,

their sense-organs injured,

may, from painful contact with sense-pleasures themselves,

receive a change of sensation and think it pleasant.

Māgaṇḍiya, it is like a leper,

a man with his limbs all ravaged and festering,

and who, being eaten by vermin,

tearing his open sores with his nails,

scorches his body over a charcoal pit.

But the more, Māgaṇḍiya, this leper,

a man with his limbs all ravaged and festering,

and who, being eaten by vermin,

tearing his open sores with his nails,

scorches his body over a charcoal pit

the more those open sores of his

[508] become septic and evil-smelling and putrefying

and there is only a sorry relief and satisfaction to be had

from scratching the open sores.

Even so, Māgaṇḍiya,

do beings who are not yet devoid of attachment to sense-pleasures,

while being consumed by the craving for sense-pleasures

and burning with the fever for sense-pleasures,

pursue sense-pleasures;

and the more these beings

who are not yet devoid of attachment to sense-pleasures

while being consumed by the craving for sense-pleasures

and burning with the fever for sense-pleasures,

pursue them,

the more their craving for sense-pleasures increases,

the more they burn with the fever for sense-pleasures,

and moreover

there is only a sorry relief and satisfaction to be had

from the five strands of sense-pleasures.

What do you think about this, Māgaṇḍiya?

Have you ever seen or heard of a king

or a king's chief minister

who, endowed and provided with the five strands of sense-pleasure -

revelling in them

- and who had neither got rid of the craving for sense-pleasures

nor suppressed the fever for sense-pleasures,

dwelt

or is dwelling

or will dwell

devoid of thirst,

his mind inwardly calmed?"

"No, good Gotama."

"It is good, Māgaṇḍiya. Neither have I seen or heard of this,

that a king

or a king's chief minister

who, endowed and provided with the five strands of sense-pleasure -

revelling in them

- and who had neither got rid of the craving for sense-pleasures

nor suppressed the fever for sense-pleasures,

dwelt

or is dwelling

or will dwell

devoid of thirst,

his mind inwardly calmed.

But, Magandiya, whatever recluses and brahmans, dwelt

or are dwelling

or will dwell,

devoid of thirst,

with a mind inwardly calmed,

all these,

having known the coming to be

and passing away of these same sense-pleasures,

their satisfaction and peril

and the escape as it really is,

on getting rid of the craving for sense-pleasures,

suppressing the fever for sense-pleasures,

dwelt

or are dwelling

or will dwell

devoid of thirst,

with a mind inwardly calmed."

Then the Lord at that time uttered this solemn utterance:

[188] "Health[15] is the highest gain, Nibbāna the highest bliss;

And of Ways, the Eightfold leads to deathlessness, to security."[16]

When this had been said, the wanderer Māgaṇḍiya spoke thus to the Lord:

"It is marvellous, good Gotama,

it is wonderful, good Gotama,

how well this is spoken by the good Gotama:

[509]"Health is the highest gain, Nibbāna the highest bliss."

For I too, good Gotama, have heard of this

as having been spoken by earlier teachers of teachers of the wanderers:

"Health is the highest gain, Nibbāna the highest bliss."

So that this agrees, good Gotama."

"But as to what you heard, Māgaṇḍiya,

as having been spoken by earlier teachers of teachers of the wanderers:

"Health is the highest gain, Nibbāna the highest bliss."

what is that health, what is that Nibbāna?"

When this had been said,

the wanderer Māgaṇḍiya stroked his own limbs with his hands and said:

"This is that health, good Gotama,

this is that Nibbāna.

For I, good Gotama, am at present in good health,

I have no disease at all."

"Māgaṇḍiya, it is like[17] a man blind from birth

who could not see dark or bright shapes,

nor green,

yellow,

red or crimson shapes,

who could not see what is even or uneven,

who could not see the stars,

who could not see the moons and suns.

If he should hear a man with vision saying:

'Indeed it is pleasing to have a lovely,

unstained, pure white cloth,'

he would walk about searching for a white (cloth).

But some man might deceive him with a greasy grimy coarse robe, saying:

"My good man, this is a lovely,

unstained,

pure white cloth,'

and he might take it;

having taken it,

he might put it on;

having put it on,

he might, in his pride,

utter a cry of pride:

'Indeed it is pleasing to have a lovely,

unstained,

pure white cloth.'

What do you think about this, Māgaṇḍiya?

If that man, blind from birth,

had known and seen,

would he have taken that greasy grimy [189] coarse robe;

having taken it,

would he have put it on;

having put it on,

would he, in his pride,

have uttered the cry of pride:

'Indeed it is pleasing to have a lovely,

unstained,

pure white cloth'?

Or was it from faith in the man with vision?"

"Not knowing, good Gotama,

not seeing,

that man,

blind from birth,

might take a greasy grimy coarse robe;

having taken it he might put it on;

having put it on,

he might, in his pride,

utter a cry of pride:

[510] 'Indeed it is pleasing to have a lovely,

unstained,

pure white doth.'

It was from faith in the man with vision."

"Even so, Māgaṇḍiya,

wanderers belonging to other sects are blind,

they are without vision;[18] not knowing health,

not seeing Nibbāna,

they yet speak this verse:

'Health is the highest gain, Nibbāna the highest bliss.'

But, Māgaṇḍiya,

this verse was uttered in days gone by by perfected ones,

fully Self-awakened Ones:

Health is the highest gain, Nibbāna the highest bliss;

And of Ways, the Eightfold leads to deathlessness, to security.'

This has now come down gradually to the ordinary people.

And although, Māgaṇḍiya, this body has become an ill,

an imposthume,

a barb,

a misery

and a disease,

yet of this body that has become an ill,

an imposthume,

a barb,

a misery

and a disease,

you say:

'This is that health,

this is that Nibbāna.'

So you have not that ariyan vision, Māgaṇḍiya,

by which you might know health,

might see Nibbāna."

"I have reliance thus in the good Gotama

that he could so teach me Dhamma

that I might know health,

might see Nibbāna."

"Māgaṇḍiya, it is like a man blind from birth

who could not see dark or bright shapes,

nor green,

yellow,

red or crimson shapes,

who could not see what is even or uneven,

who could not see the stars,

who could not see the moons and suns.

His friends and acquaintances,

kith and kin,

might procure a physician and surgeon;

that physician and surgeon might make up a medicine,

but fail to provide him with eyes with it

or clarify his eyes.

What do you think about this, Magandiya?

Would that doctor feel much trouble and anxiety?"

"Yes, good Gotama,"

"Even so, Magandiya, if I were to teach you dhamma:

This is that health,

this is that Nibbāna -

you would not know that health,

would not see that Nibbāna.

It would be a trouble to me,

it would be a vexation to me."

[511] "I have reliance thus in the good Gotama

that he could so teach me dhamma

that I might know health,

might see Nibbāna."

[190] "Māgaṇḍiya, it is like a man blind from birth

who could not see dark or bright shapes,

nor green,

yellow,

red or crimson shapes,

who could not see what is even or uneven,

who could not see the stars,

who could not see the moons and suns.

If he should hear a man with vision saying:

'Indeed it is pleasing to have a lovely,

unstained, pure white cloth,'

he would walk about searching for a white (cloth).

But some man might deceive him

with a greasy grimy coarse robe, saying:

'My good man, this is a lovely,

unstained,

pure white cloth,'

and he might take it;

having taken it,

he might put it on.

His friends and acquaintances,

his kith and kin

might procure a physician and surgeon;

that physician and surgeon might make up a medicine for him,

emetics,[19] purgatives,

collyrium (for the eyes),

ointments,

the nose-treatment.[20]

Because of that medicine he might regain his vision,[21]

might clarify his eyes.

But with the regaining of his vision

he might get rid of that desire and attachment

to that greasy grimy coarse robe,

and he might regard that man as no friend,

might even regard him as an enemy

and consider depriving him of life, thinking:

'For a long time indeed I have been defrauded,

deceived,

and cheated by this man

with a greasy grimy coarse robe who said:

"My good man,

this is a lovely,

unstained,

pure white cloth."'

Even so, Māgaṇḍiya,

if I were to teach you dhamma, saying:

'This is that health,

this is that Nibbāna'

you might know health,

might see Nibbāna.

With the arising of your vision,

you might get rid of that desire and attachment

to the five groups of grasping,

and this might even occur to you:

'For a long time indeed I have been defrauded,

deceived and cheated by this mind

for, grasping, I grasped after material shape itself

for, grasping, I grasped after feeling itself

for, grasping, I grasped after perception itself

for, grasping, I grasped after the habitual tendencies themselves;

grasping, I grasped after consciousness itself.

Conditioned by grasping after this,

there was becoming for me;

conditioned by becoming, birth;

conditioned by birth, old age and dying,

grief, sorrow, suffering,

lamentation and despair

[512]came into being.

Thus is the origin of this whole mass of anguish.'"

"I have reliance thus in the good Gotama

that he could so teach me Dhamma

that I could rise from this seat, not blind."

"Well then, Māgaṇḍiya,

do you consort with true men;

if you, Māgaṇḍiya,

consort with true men,

then will you, Māgaṇḍiya,

hear true dhamma;

if you, Māgaṇḍiya,

hear true dhamma

then will you, Māgaṇḍiya,

fare along in accordance with dhamma;

if you, Māgaṇḍiya,

fare along in accordance with dhamma,

then [191] will you, Māgaṇḍiya,

know for yourself,

then will you see for yourself that:

'These ills are imposthumes, barbs -

but ills, imposthumes, barbs

can be stopped here without remainder;

from the stopping of grasping after this,

there is the stopping of becoming for me;

from the stopping of becoming,

the stopping of birth;

from the stopping of birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation and despair

are stopped.

Thus is the stopping of this whole mass of anguish.'"

When this had been said,

Māgaṇḍiya the wanderer spoke thus to the Lord:

"It is excellent, good Gotama,

excellent, good Gotama.

It is, good Gotama,

as if one might set upright what had been upset,

or might disclose what had been covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so in many a figure

has Dhamma, been made clear by the good Gotama.

I am going to the revered Gotama for refuge

and to dhamma

and to the Order of monks.

May I receive the going forth in the revered Gotama's presence,

may I receive ordination."

"Māgaṇḍiya, if a former member of another sect

wishes for the going forth

in this Dhamma, and discipline,

wishes for ordination,

he undertakes probation for four months.[22]

At the end of the four months the monks,

if they so decide,

may let him go forth,

may ordain him into the status of a monk;

but even here differences among individuals are known to me."

"If, revered sir, former members of other sects,

wishing for the going forth in this Dhamma, and discipline,

wishing for ordination,

undertake probation for four months,

and if at the end of the four months the monks,

if they so decide,

let them go forth,

ordain them into the status of a monk,

then will I undertake probation for four years;

at the end of the four years the monks,

if they so decide,

may let me go forth,

may ordain me into the status of a monk."

[513] But the wanderer Māgaṇḍiya received the going forth in the Lord's presence,

he received ordination.

Soon after he was ordained

the venerable Māgaṇḍiya,

dwelling alone,

aloof,

diligent,

ardent,

self-resolute,

in no long time

having realized here and now

by his own super-knowledge

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it,

abided [192] in it.

And he knew:

"Destroyed is birth,

brought to a close the Brahma-faring

done is what was to be done,

there is no more of being such or so."

So was the venerable Māgaṇḍiya one of the perfected ones.

Discourse to Māgaṇḍiya:

The Fifth

[1] MA. iii. 209, in the agnihotra-hall.

[2] bhūnahuno. MA. iii. 211: hatavaḍhino mariyādakārakasm ... vaḍhihato mariyādakārako, a killer of growths, the maker of stringent controls (or, rules); and it explains by saying that Māgaṇḍiya holds that there should be development and growth in all the six sense-spheres, while the Lord holds that there should be restraint of them, and MA. cites verses at Miln. 167. The word bhūnahu occurs at Sn. 664, in voc. (SnA. 470: bhūtihanaka vuddhināsaka) and at Jā. v. 266, in the plural. See JāA. v. 272: te iaīnam ativattāro attano vaḍḍhiyā hatattā bhūnahuno. Cf. Miln. 314, bhūtahacca, citing the above M. passage. Chalmers translates bhūnahu as "rigid repressionist," i.e. of the senses, which the wanderer thinks should be given full scope. See above Intr. p. xv.

[3] As at Vin. ii. 186.

[4] ariye ñaye dhamme kusale. Cf. M. ii. 181, 197, A. i. 69, D. ii. 151. MA. iii. 211 says: parisuddhe kāraṇe dhamme anavajje.

[5] MA. iii. 213 says it is said that tho Lord told the wanderer not to speak to him, and began teaching Dhamma, at once.

[6] MA. iii. 215-6 says there were women everywhere; they were not only musicians, but door-keepers and barbers.

[7] samadhiggayha tiṭṭhati as at M. ii. 25; S. i. 86; Iti. p. 16. Samadhigaṇhāti appears to mean to reach, acquire, and also to distinguish (see MA. iii. 268 where it is glossed by visesetvā).

[8] MA. iii. 216 says the delight of attaining the fruit of the fourth meditation.

[9] hīnasa. MA. iii. 217 gives hīnajanasukha and also the five strands of human sense-pleasures.

[10] Cf. S. iv. 198.

[11] As at M. i. 429, ii. 216.

[12] M. ii. 216.

[13] As at M. i. 365.

[14] upahatindriya.

[15] MA. iii 218, for those who get wealth and fame and sons from (reciting) verses health is not the highest gain - yet it is higher than these. But for anyone who has the happiness of meditation or the Way or the fruits, there is no bliss higher than Nibbāna.

[16] Cf. Dhp. 204.

[17] As at M. ii. 201.

[18] Said of Pokkharasāti at M. ii. 202.

[19] The following list also occurs at D. i. 12.

[20] As at Vin. i. 204.

[21] cakkhūni uppādeyya, he might acquire eyes, make them arise. So, in this paragraph cakkhuppādā is translated as "the regaining of his vision" and in the next as "the arising of your vision."

[22] As above, p. 59.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

3. Paribbājaka Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

3. The Division on Wanderers

76. Discourse to Sandaka

Sandaka Suttaṃ

[513] [192]

THUS have I heard:

At one time the Lord was staying near Kosambī in Ghosita's monastery.

Now at that time the wanderer Sandaka was staying in the Fig Tree[1] Cave

with a great company of wanderers,

with at least five hundred wanderers.

Then the venerable Ānanda,

emerging from solitude towards evening,

addressed the monks, saying:

"Come, your reverences,

we will go to Devakaṭa Pool so as to see the Cave."

"Yes, your reverence," these monks answered the venerable Ānanda in assent.

Then the venerable Ānanda,

together with many monks,

approached Devakata Pool.

Now at that time the wanderer Sandaka was sitting down

with the great company of wanderers

shouting out with a loud noise,

a great noise,

talking various kinds of inferior talk,[2]

that is to say:

talk on kings,

thieves,

great ministers,

armies,

fears,

battles,

food,

drink,

clothes,

beds,

garlands,

scents,

relations,

vehicles,

villages,

market towns,

towns,

the country,

women,

heroes,

streets,

wells,

those departed before,

talk of diversity,

speculation about the world,

speculation about the sea,

[514]talk about becoming or not becoming

thus or thus.

The wanderer Sandaka saw the venerable Ānanda coming in the distance;

seeing him, he called his own company to order,

saying:

"Good sirs, let there be little noise;

do not, good sirs, make a noise;

this is a disciple of the recluse Gotama who is coming -

the recluse Ānanda.

For as long as disciples of the recluse Gotama

have [193] been staying near Kosambī

the recluse Ānanda has been among them.

These venerable ones wish for little noise,

they are trained to little noise,

they are praisers of little noise.

So he may consider approaching

if he knows that this is a company of little noise."

Then these wanderers fell silent.

Then the venerable Ānanda approached the wanderer Sandaka.

The wanderer Sandaka spoke thus to the venerable Ānanda:

"Let the revered Ānanda come,

there is a welcome for the revered Ānanda;

it is long since the revered Ānanda made this opportunity,[3]

that is to say

for coming here.

Let the revered Ānanda sit down,

this seat is ready."

Then the venerable Ānanda sat down on the seat that was ready.

And the wanderer Sandaka,

having taken a low seat,

sat down at a respectful distance.

Then the venerable Ānanda spoke thus

to the wanderer Sandaka

as he was sitting down at a respectful distance:

"What is the talk

for which you are now gathered together here, Sandaka?

And what was your talk

that was interrupted?"[4]

"Let be that talk, good Ānanda,

for which we are now gathered together here.

It will not be difficult for the good Ānanda

to hear this talk later.

It were good if some dhamma-talk

belonging to his own teacher

were to occur to the revered Ānanda himself."

"Well then, Sandaka, listen,

attend carefully

and I will speak."

"Yes, sir," the wanderer Sandaka answered the venerable Ānanda in assent.

The venerable Ānanda spoke thus:

"Sandaka, these four ways of living a non-Brahma-faring

have been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One;

and four comfortless Brahma-farings

have been pointed out

in which an intelligent man

could certainly not live a Brahma-faring,

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled."

"And what, good Ānanda,

are these four ways of living a non-Brahma-faring

that have been pointed out

by the Lord who knows and sees,

perfected one,

fully Self-Awakened One

in which [515]an intelligent man

could certainly not live a Brahma-faring,

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled?"

"As to this, Sandaka,

some teacher speaks thus

and is of this view:[5]

'There is no (result of) gift,

no (result of) sacrifice;

there is no [194] fruit

or ripening of deeds

well done or ill done;

there is not this world,

there is not a world beyond;

there is not (benefit from serving) mother or father;

there are no beings of spontaneous uprising;

there are not in the world

recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and a world beyond,

having realized them

by their own super-knowledge.

This man is derived

from the four great elements

so that, when he passes away,

the earthy part of his body

returns and relapses to earth,

the fluid part to water,

the hot part to heat,

the windy part to wind,

and his sense-organs pass over into the ether.

Four men,

with a bier as the fifth,[6]

go along taking the corpse;

as far as the cemetery

they make known his characteristics.[7]

His bones become pigeon-grey.

Offerings end as ashes.

It is imbeciles who speak of giving.

It is vain,

lying,

empty talk

on their part

who profess to say:

There is.[8]

Fools and wise alike

are annihilated

and destroyed

at the breaking up of the body;

after dying they are not.'

Wherefore, Sandaka, an intelligent man reflects thus:

'This worthy teacher speaks thus

and is of this view:

"There is no (result of) gift,

no (result of) sacrifice;

there is no fruit

or ripening of deeds

well done or ill done;

there is not this world,

there is not a world beyond;

there is not (benefit from serving) mother or father;

there are no beings of spontaneous uprising;

there are not in the world

recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and a world beyond,

having realized them

by their own super-knowledge.

This man is derived

from the four great elements

so that, when he passes away,

the earthy part of his body

returns and relapses to earth,

the fluid part to water,

the hot part to heat,

the windy part to wind,

and his sense-organs pass over into the ether.

Four men,

with a bier as the fifth,

go along taking the corpse;

as far as the cemetery

they make known his characteristics.

His bones become pigeon-grey.

Offerings end as ashes.

It is imbeciles who speak of giving.

It is vain,

lying,

empty talk

on their part

who profess to say:

There is.

Fools and wise alike

are annihilated

and destroyed

at the breaking up of the body;

after dying they are not."

■

If this is a true word

of this good teacher,

then what is done herein[9]

is without my doing it,

what is lived herein

is without my living it.

Moreover both of us are herein

on an exact level in attaining recluseship,

although I do not say:

"We will both be annihilated

and destroyed

at the breaking up of the body;

after dying we will not be."

It is excessive of this good teacher

to be naked,

shaven,

to practise squatting on his heels,

to pluck out the hair of his head and beard,

while I am living in a house

surrounded and supported by sons,

delighting in Kāsi's sandal-wood perfumes,

decked with garlands,

scents

and unguents,

enjoying the use of gold and silver.[10]

For in a future state

I will be on an exact level in wayfaring[11]

as this good teacher.

Knowing what,

seeing what,

should I fare the Brahma-faring

under this teacher?'

He, realising that this is a way

of living a non-Brahma-faring,

goes away uninterested

in this Brahma-faring.

This, Sandaka, is the first way of living

a non-Brahma-faring

that [195] has been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

(a way) in which an intelligent man

could certainly not [516] live a Brahma-faring

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled.

And again, Sandaka,

some teacher here speaks thus

and is of this view:[12]

'From doing, from making (another) do,

from mutilating,

from making (another) mutilate,

from threatening,

from making (another) threaten,

from causing grief,

from tormenting,

from torturing,

from making (another) torture,

from making onslaught on creatures,

from taking what is not given,

from house-breaking,

from plundering,

from robbery,

from waiting in ambush,

from going after other men's wives,

from lying speech —

from acting (thus) evil is not done.

If anyone with a discus having an edge sharp as a razor should make the creatures of this earth into one mass of flesh,

into one heap of flesh,

from that source there is not evil,

there is not the perpetuating of evil.

And if anyone should go to the south bank of the Ganges slaying and striking,

mutilating,

making (others) mutilate,

threatening,

making (others) threaten,

from that source there is not evil,

there is not the perpetuating of evil.

And if he should go to the north bank of the Ganges giving,

making (others) give,

offering,

making (others) offer,

from that source there is not merit,

there is not the perpetuating of merit.

There is no merit from giving,

from taming oneself,

from restraining oneself,

from truth-speaking,

there is not the perpetuating of merit.'

■

Wherefore, Sandaka, an intelligent man reflects thus:

'This worthy teacher speaks thus and is of this view:

"From doing, from making (another) do,

from mutilating,

from making (another) mutilate,

from threatening,

from making (another) threaten,

from causing grief,

from tormenting,

from torturing,

from making (another) torture,

from making onslaught on creatures,

from taking what is not given,

from house-breaking,

from plundering,

from robbery,

from waiting in ambush,

from going after other men's wives,

from lying speech —

from acting (thus) evil is not done.

If anyone with a discus having an edge sharp as a razor should make the creatures of this earth into one mass of flesh,

into one heap of flesh,

from that source there is not evil,

there is not the perpetuating of evil.

And if anyone should go to the south bank of the Ganges slaying and striking,

mutilating,

making (others) mutilate,

threatening,

making (others) threaten,

from that source there is not evil,

there is not the perpetuating of evil.

And if he should go to the north bank of the Ganges giving,

making (others) give,

offering,

making (others) offer,

from that source there is not merit,

there is not the perpetuating of merit.

There is no merit from giving,

from taming oneself,

from restraining oneself,

from truth-speaking,

there is not the perpetuating of merit."

If this is a true word

of this good teacher,

then what is done herein

is without my doing it,

what is lived herein

is without my living it.

Moreover both of us are herein

on an exact level in attaining recluse-ship,

although I do not say:

"Evil will not be done by the deeds of both."

It is excessive of this good teacher

to be naked,

shaven,

to practise squatting on his heels,

to pluck out the hair of his head and beard,

while I am living in a house

surrounded and supported by sons,

delighting in Kāsi's sandal-wood perfumes,

decked with garlands,

scents

and unguents,

enjoying the use of gold and silver.

For in a future state

I will be on an exact level in wayfaring

as this good teacher.

Knowing what,

seeing what,

should I fare the Brahma-faring

under this teacher?'

He, realising that this is a way

of living a non-Brahma-faring,

goes away uninterested

in this Brahma-faring.

This, Sandaka, is the second way of living

a non-Brahma-faring

that has been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

(a way) in which an intelligent man

could certainly not live a Brahma-faring

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled.

And again, Sandaka, some teacher here speaks thus

and is of this view:[13]

'There is no cause,

no reason for the defilement of creatures,

creatures are defiled without cause,

without reason.

There is no cause,

no reason for the purification of creatures,

creatures are purified without cause,

without reason.

There is not strength,

there is not energy,

there is not human vigour,

there is not human effort;

all creatures,

all breathing things,

all beings,

all living things

are without power,

without strength,

without energy,

bent by fate,

chance,

and nature,

[517] they experience pleasure and pain

amid the six classes.'

■

Wherefore, Sandaka, an intelligent man reflects thus:

'This worthy teacher speaks thus and is of this view:

'There is no cause,

no reason for the defilement of creatures,

creatures are defiled without cause,

without reason.

There is no cause,

no reason for the purification of creatures,

creatures are purified without cause,

without reason.

There is not strength,

there is not energy,

there is not human vigour,

there is not human effort;

all creatures,

all breathing things,

all beings,

all living things

are without power,

without strength,

without energy,

bent by fate,

chance,

and nature,

they experience pleasure and pain

amid the six classes.'

If this is a true word

of this good teacher,

then what is done herein

is without my doing it,

what is lived herein

is without my living it.

Moreover both of us are herein

on an exact level in attaining recluse-ship,

although I do not say:

"We will both be purified without cause, without reason."

It is excessive of this good teacher

to be naked,

shaven,

to practise squatting on his heels,

to pluck out the hair of his head and beard,

while I am living in a house

surrounded and supported by sons,

delighting in Kāsi's sandal-wood perfumes,

decked with garlands,

scents

and unguents,

enjoying the use of gold and silver.

For in a future state

I will be on an exact level in wayfaring

as this good teacher.

Knowing what,

seeing what,

should I fare the Brahma-faring

under this teacher?'

He, realising that [196] this is a way

of living a non-Brahma-faring,

goes away uninterested

in this Brahma-faring.

This, Sandaka, is the third way of living

a non-Brahma-faring

that has been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

(a way) in which an intelligent man

could certainly not live a Brahma-faring

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled.

And again, Sandaka, some teacher here speaks thus

and is of this view:[14]'

These seven classes

are not made

or caused to be made,

they are not created

or caused to be created,

they are barren (of results),

standing stable as a mountain,

stable as a pillar,[15]

they do not move

or change

or injure one another,

they are unable to affect one another's pleasure

or pain

or pleasure-and-pain.

What are the seven?

Earth,[16]

water,

heat,

wind,

pleasures,

pains,

life-principles -

these seven.[17]

These seven classes

are not made

or caused to be made,

they are not created

or caused to be created,

they are barren (of results),

standing stable as a mountain,

stable as a pillar,

they do not move

or change

or injure one another,

they are unable to affect one another's pleasure

or pain

or pleasure-and-pain.

Herein there is neither slayer

nor one that makes another slay,[18]

neither hearer[19]

nor one that makes another hear,

neither knower[19]

nor one that makes another know.

Even he who cuts off (another's) head

with a sharp sword

deprives no one of life,

for the sword merely penetrates the gap

between the seven classes.

There are these fourteen hundred thousand

chief kinds of birth,[20]

and sixty hundred

and six hundred.

There are five hundred karmas[21]

and (another) five karmas[22]

and (another) three karmas.[23]

There is a karma[24]

and half a karma.[25]

There are sixty-two practices,

sixty-two sub-divisions

(in a great kalpa[26]),

six classes [197] of mankind,[27]

eight stages in (the life of a) man,[28]

forty-nine hundred modes of livelihood,

forty-nine hundred wanderers,[29]

[518] forty-nine hundred nāga-dwellings,[30]

twenty hundred faculties,

thirty hundred Niraya Hells,

thirty-six places where dust collects,

seven births where there is consciousness,[31]

seven births where there is no consciousness,[32]

seven kinds of production

where there are joints in the stalk,[33]

seven kinds of devas,[34]

seven kinds of men,[35]

seven kinds of demons,

seven lakes,

seven knots,[36]

seven (greater) mountains,

seven hundred (smaller) mountains,

seven (great) dreams,[37]

seven hundred (lesser) dreams.

There are 84,000 great kalpas

in which both fools and the wise,

when they have run on

and circled on,

will make an end of anguish.

It is useless to say:

"I, by this moral practice

or habit

or austerity

or Brahma-faring[38]

will bring an unmatured karma to maturity,[39]

or gradually exhaust karma already matured."[40]

This is [198] not so.

Happiness and pain are measured out

(as) in a bushel;

circling on has its limits fixed;

there is not decline and growth,

there is not high degree or low.[41]

Indeed, just as a ball of thread,

when thrown down,

unwinds itself as it rolls,[42]

even so will fools and the wise alike,

when they have run on

and circled on,

make an end of anguish.'

■

Wherefore, Sandaka, an intelligent man reflects thus:

'This worthy teacher speaks thus and is of this view:

These seven classes

are not made

or caused to be made,

they are not created

or caused to be created,

they are barren (of results),

standing stable as a mountain,

stable as a pillar,

they do not move

or change

or injure one another,

they are unable to affect one another's pleasure

or pain

or pleasure-and-pain.

What are the seven?

Earth,

water,

heat,

wind,

pleasures,

pains,

life-principles -

these seven.

These seven classes

are not made

or caused to be made,

they are not created

or caused to be created,

they are barren (of results),

standing stable as a mountain,

stable as a pillar,

they do not move

or change

or injure one another,

they are unable to affect one another's pleasure

or pain

or pleasure-and-pain.

Herein there is neither slayer

nor one that makes another slay,

neither hearer

nor one that makes another hear,

neither knower

nor one that makes another know.

Even he who cuts off (another's) head

with a sharp sword

deprives no one of life,

for the sword merely penetrates the gap

between the seven classes.

There are these fourteen hundred thousand

chief kinds of birth,

and sixty hundred

and six hundred.

There are five hundred karmas

and (another) five karmas

and (another) three karmas.

There is a karma

and half a karma.

There are sixty-two practices,

sixty-two sub-divisions

(in a great kalpa,

six classes of mankind,

eight stages in (the life of a) man,

forty-nine hundred modes of livelihood,

forty-nine hundred wanderers,

forty-nine hundred nāga-dwellings,

twenty hundred faculties,

thirty hundred Niraya Hells,

thirty-six places where dust collects,

seven births where there is consciousness,

seven births where there is no consciousness,

seven kinds of production

where there are joints in the stalk,

seven kinds of devas,

seven kinds of men,

seven kinds of demons,

seven lakes,

seven knots,

seven (greater) mountains,

seven hundred (smaller) mountains,

seven (great) dreams,

seven hundred (lesser) dreams.

There are 84,000 great kalpas

in which both fools and the wise,

when they have run on

and circled on,

will make an end of anguish.

It is useless to say:

"I, by this moral practice

or habit

or austerity

or Brahma-faring

will bring an unmatured karma to maturity,

or gradually exhaust karma already matured."

This is not so.

Happiness and pain are measured out

(as) in a bushel;

circling on has its limits fixed;

there is not decline and growth,

there is not high degree or low.

Indeed, just as a ball of thread,

when thrown down,

unwinds itself as it rolls,

even so will fools and the wise alike,

when they have run on

and circled on,

make an end of anguish.'

If this is a true word

of this good teacher,

then what is done herein

is without my doing it,

what is lived herein

is without my living it.

Moreover both of us are herein

on an exact level in attaining recluse-ship,

although I do not say:

"When we have both run on

and circled on

we will make an end of anguish."

It is excessive of this good teacher

to be naked,

shaven,

to practise squatting on his heels,

to pluck out the hair of his head and beard,

while I am living in a house

surrounded and supported by sons,

delighting in Kāsi's sandal-wood perfumes,

decked with garlands,

scents

and unguents,

enjoying the use of gold and silver.

For in a future state

I will be on an exact level in wayfaring

as this good teacher.

Knowing what,

seeing what,

should I fare the Brahma-faring

under this teacher?'

He, realising that this is a way

of living a non-Brahma-faring,

goes away uninterested

in this Brahma-faring.

This, Sandaka, is the fourth way of living

a non-Brahma-faring

that has been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

(a way) in which an intelligent man

could certainly not live a Brahma-faring

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled.

These, Sandaka, are the four ways of living a non-Brahma-faring

that have been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

[519] and in which an intelligent man

could certainly not live a Brahma-faring,

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled."

"It is wonderful, good Ānanda,

it is marvellous, good Ānanda,

that although there are these four ways

of living a non-Brahma-faring,

they have been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

as those in which an intelligent man

could certainly not live a Brahma-faring,

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled.

§

But now, good Ānanda,

what are these four comfortless Brahma-farings

that have been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

and in which an intelligent man

certainly could not live a Brahma-faring,

or, if living [199] it,

could not gain success in the right path,

in dhamma,

in what is skilled?"

■

"As to this, Sandaka,

some teacher,

all-knowing,[43]

all-seeing,

claims all-embracing knowledge-and-vision,

saying:

'Whether I am walking

or standing still

or asleep

or awake,

knowledge-and-vision is constantly

and perpetually before me.'

He enters an empty place,

and he does not obtain almsfood,

and a dog bites him,

and he encounters a fierce elephant,

and he encounters a fierce horse,

and he encounters a fierce bullock,

and he asks a woman and a man their name and clan,

and he asks the name of a village

or a market town

and the way.

He, being one who asks,[44]

'How was this?'

answers,

'I had to enter an empty place,

therefore I entered;

I had to obtain no almsfood,

therefore I obtained none;

(someone) had to be bitten by a dog,

therefore I was bitten by one;

(someone) had to encounter a fierce elephant,

horse

and bullock,

therefore I encountered them;

(someone) had to ask a woman and a man their name and clan,

therefore I asked;

(someone) had to ask the name of a village

and market town

and the way,

therefore I asked.'

Whereupon, Sandaka,

an intelligent person reflects thus:

'This revered teacher,

all-knowing,

all-seeing,

claims all-embracing knowledge-and-vision,

saying:

"Whether I am walking

or standing still

or asleep

or awake,

knowledge-and-vision is constantly

and perpetually before me."

He enters an empty place,

and he does not obtain almsfood,

and a dog bites him,

and he encounters a fierce elephant,

and he encounters a fierce horse,

and he encounters a fierce bullock,

and he asks a woman and a man their name and clan,

and he asks the name of a village

or a market town

and the way.

He, being one who asks,

'How was this?'

answers,

'I had to enter an empty place,

therefore I entered;

I had to obtain no almsfood,

therefore I obtained none;

(someone) had to be bitten by a dog,

therefore I was bitten by one;

(someone) had to encounter a fierce elephant,

horse

and bullock,

therefore I encountered them;

(someone) had to ask a woman and a man their name and clan,

therefore I asked;

(someone) had to ask the name of a village

and market town

and the way,

therefore I asked.'

Having realized that this Brahma-faring is comfortless,

he goes away uninterested in this Brahma-faring.

This, Sandaka, is the first comfortless Brahma-faring

that has been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

and [520] in which an intelligent man

certainly could not live a Brahma-faring,

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled.

And again, Sandaka,

some teacher here depends on report,[45]

holds to report for his 'truths,'

he teaches dhamma according to report,[46]

according to hearsay

and tradition,

according to the authority of the collections.[47]

If a teacher, Sandaka, depends on report,

holds to report for his 'truths,'

he remembers (part) well

and he remembers (part) badly,

and is both right and wrong.

Wherefore, Sandaka, an intelligent person reflects thus:

'This worthy teacher depends on report,

holds to report for his 'truths,'

he teaches dhamma according to report,

according to hearsay

and tradition,

according to the authority of the collections

If a teacher depends on report,

holds to report for his 'truths,'

he remembers (part) well

and he remembers (part) badly,

and is both right and wrong.

Having realized that this Brahma-faring is comfortless,

he goes away uninterested in this Brahma-faring.

[200] This, Sandaka, is the second comfortless Brahma-faring

that has been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

and in which an intelligent man

certainly could not live a Brahma-faring,

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled.

And again, Sandaka, some teacher here

is a reasoner and investigator;[48]

he teaches dhamma

on a system of his own devising,

beaten out by reasoning

and based on investigation.

If, Sandaka, a teacher is a reasoner and investigator,

part is well reasoned

and part is badly reasoned,

and is both right and wrong.

Wherefore, Sandaka, an intelligent person reflects thus:

'This worthy teacher

is a reasoner and investigator

he teaches dhamma

on a system of his own devising,

beaten out by reasoning

and based on investigation.

If a teacher is a reasoner and investigator,

part is well reasoned

and part is badly reasoned,

and is both right and wrong.

Having realized that this Brahma-faring is comfortless,

he goes away uninterested in this Brahma-faring.

This, Sandaka, is the third comfortless Brahma-faring

that has been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

and in which an intelligent man

certainly could not live a Brahma-faring,

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled.

And again, Sandaka, some teacher here

is stupid and confused;[49]

because of his stupidity and confusion,

on being asked a question on this or that

[521] he falls into equivocation,

into eel-wriggling:[50]

'It is not thus for me,[51]

it is not so for me,

it is not otherwise for me,

I do not say it is not,

I do not say it is not not.'

Wherefore, Sandaka, an intelligent person reflects thus:

'This worthy teacher is stupid and confused

because of his stupidity and confusion,

on being asked a question on this or that

he falls into equivocation,

into eel-wriggling:

'It is not thus for me,

it is not so for me,

it is not otherwise for me,

I do not say it is not,

I do not say it is not not.'

Having realized that this Brahma-faring is comfortless,

he goes away uninterested in this Brahma-faring.

This, Sandaka, is the fourth comfortless Brahma-faring

that has been pointed out

by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

and in which an intelligent man

certainly could not live a Brahma-faring,

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled.

These, Sandaka, are the four comfortless Brahma-farings that have been pointed out by this Lord who knows and sees,

perfected one,

fully Self-Awakened One,

and in which an intelligent man

certainly could not live a Brahma-faring,

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled."

"It is wonderful, good Ānanda,

it is marvellous, good Ānanda,

that these four comfortless Brahma-farings

have been pointed out by this Lord

who knows and sees,

perfected one,

fully Self-Awakened One,

as those in which an intelligent man

could certainly not live a Brahma-faring

or, if living it,

could not gain success in the right path,

in dhamma,

in what is skilled.

§

Good Ānanda,

what does this Teacher teach,

what does he profess

whereby an intelligent man

[201] could certainly live a Brahma-faring

and, living it,

could gain success in the right path,

in dhamma,

in what is skilled?"

"As to this, Sandaka, a Tathāgata arises in the world,

a perfected one,

a fully Self-awakened one

endowed with right knowledge and conduct,

well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

the Awakened One,

the Lord.

He makes known this world

with the devas,

with Māra,

with Brahmā,

creation

with its recluses and brahmans,

its devas and men,

having realized them by his own super-knowledge.

He teaches Dhamma which is lovely at the beginning,

lovely in the middle,

lovely at the ending,

with the spirit and the letter;

he proclaims the Brahma-faring

wholly fulfilled,

quite purified.

A householder

or a householder's son

or one born in another family

hears that Dhamma.

Having heard that Dhamma,

he gains faith in the Tathāgata.

Endowed with this faith

that he has acquired,

he reflects in this way:

'The household life is confined and dusty;

going forth is of the open;

it is not easy for one who lives in a house

to fare the Brahma-faring

wholly fulfilled,

wholly pure,

polished like a conch-shell.

Suppose now that I,

having cut off hair and beard,

having put on saffron robes,

should go forth from home

into homelessness?'

After a time,

getting rid of his wealth,

be it small or great,

getting rid of his circle of relations,

be it small or great,

having cut off his hair and beard,

having put on saffron robes,

he goes forth from home

into homelessness.

He, being thus one who has gone forth

and who is endowed with the training

and the way of living of monks,

abandoning onslaught on creatures,

is one who abstains from onslaught on creatures;

the stick laid aside,

the knife laid aside,

he lives kindly,

scrupulous,

friendly

and compassionate

towards all breathing things and creatures.

Abandoning the taking of what is not given,

he is one who abstains from taking what is not given;

being one who takes (only) what is given,

who waits for what is given,

not by stealing he lives with a self become pure.

Abandoning unchastity,

he is one who is chaste,

keeping remote (from unchastity),

abstaining from dealings with women.

Abandoning lying speech,

he is one who abstains from lying speech,

a truth-speaker,

a bondsman to truth,

trustworthy,

dependable,

no deceiver of the world.

Abandoning slanderous speech,

he is one who abstains from slanderous speech;

having heard something here

he is not one for repeating it elsewhere

for (causing) variance among these (people),

or having heard something elsewhere

he is not one to repeat it there

for (causing) variance among these (people).

In this way

he is a reconciler of those who are at variance,

and one who combines those who are friends.

Concord is his pleasure,

concord his delight,

concord his joy,

concord is the motive of his speech.

Abandoning harsh speech,

he is one who abstains from harsh speech.

Whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

agreeable to the manyfolk -

he comes to be one who utters speech like this.

Abandoning frivolous chatter,

he is one who abstains from frivolous chatter.

He is a speaker at a right time,

a speaker of fact,

a speaker on the goal,

a speaker on Dhamma,

a speaker on discipline,

he speaks words that are worth treasuring,

with similes at a right time

that are discriminating,

connected with the goal.

He comes to be one who abstains

from what involves destruction to seed-growth,

to vegetable growth.

He comes to be one who eats one meal a day,

refraining at night,

abstaining from eating at a wrong time.

He comes to be one who abstains

from watching shows of dancing,

singing,

music.

He comes to be one who abstains

from using garlands,

scents,

unguents,

adornments,

finery.

He comes to be one who abstains

from using high beds,

large beds.

He comes to be one who abstains

from accepting gold and silver.

He comes to be one who abstains

from accepting raw grain.

He comes to be one who abstains

from accepting raw meat.

He comes to be one who abstains

from accepting women and girls.

He comes to be one who abstains

from accepting women slaves and men slaves.

He comes to be one who abstains

from accepting goats and sheep.

He comes to be one who abstains

from accepting fowl and swine.

He comes to be one who abstains

from accepting elephants, cows, horses, mares.

He comes to be one who abstains

from accepting fields and sites.

He comes to be one who abstains

from accepting messages or going on such.

He comes to be one who abstains from buying and selling.

He comes to be one who abstains

from accepting from cheating with weights.

He comes to be one who abstains

from accepting from cheating with bronzes.

He comes to be one who abstains

from cheating with measures.

He comes to be one who abstains

from the crooked ways of bribery, fraud and deceit.

He comes to be one who abstains

from maiming, murdering, manacling, highway robbery.

He comes to be contented

with the robes for protecting his body,

with the almsfood for sustaining his stomach.

Wherever he goes

he takes these things with him as he goes.

As a bird on the wing

wherever it flies

takes its' wings with it as it flies,

so a monk,

contented with the robes for protecting his body,

with the almsfood for sustaining his stomach,

wherever he goes

takes these things with him as he goes.

He, possessed of the ariyan body of moral habit,

subjectively experiences unsullied well-being.

Having seen a material shape with the eye,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of sight uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of sight,

he comes to control over the organ of sight.

Having heard a sound with the ear,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of hearing uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of hearing,

he comes to control over the organ of hearing.

Having smelt a smell with the nose,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of smell uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of smell,

he comes to control over the organ of smell.

Having savoured a taste with the tongue,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of taste uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of taste,

he comes to control over the organ of taste.

Having felt a touch with the body,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of touch uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of touch,

he comes to control over the organ of touch.

Having cognised a mental object with the mind,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he lives with this organ of mind uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it;

he guards the organ of mind,

he comes to control over the organ of mind.

If he is possessed of this ariyan control of the (sense-) organs,

he subjectively experiences unsullied well-being.

Whether he is setting out

or returning,

he is one who comports himself properly;

whether he is looking down

or looking round,

he is one who comports himself properly;

whether he is bending back

or stretching out (his arm),

he is one who comports himself properly;

whether he is carrying his outer cloak,

his bowl,

his robe,

he is one who comports himself properly;

whether he is munching,

drinking,

eating,

savouring,

he is one who comports himself properly;

whether he is obeying the calls of nature,

he is one who comports himself properly;

whether he is walking,

standing,

asleep,

awake,

talking,

silent,

he is one who comports himself properly.

Possessed of this ariyan body of moral habit

and possessed of this ariyan control of the (sense-) organs

and possessed of this ariyan mindfulness

and clear consciousness,

he chooses a remote lodging in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

in a hill-cave,

in a cemetery,

in a forest haunt,

in the open

or on a heap of straw.

He, returning from alms-gathering

after his meal,

sits down cross-legged

holding the back erect,

having made mindfulness

rise up in front of him.

He, having got rid of covetousness for the world,

lives with a mind devoid of coveting,

he purifies the mind of coveting.

By getting rid of the taint of ill-will,

he lives benevolent in mind;

and compassionate for the welfare

of all creatures and beings,

he purifies the mind of the taint of ill-will.

By getting rid of sloth and torpor,

he lives devoid of sloth and torpor;

perceiving the light,

mindful and clearly conscious,

he purifies the mind of sloth and torpor.

By getting rid of restlessness and worry,

he lives calmly,

the mind subjectively tranquillised,

he purifies the mind of restlessness and worry.

By getting rid of doubt,

he lives doubt-crossed;

unperplexed as to the states that are skilled,

he purifies his mind of doubt.

He, by getting rid Of these five hindrances -

defilements of a mind and weakening to intuitive wisdom -

aloof from pleasure of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation,

which is accompanied by initial thought and discursive thought,

is born of aloofness

and is rapturous and joyful.

If a disciple attains such lofty eminence under this Teacher,

[522] an intelligent person could certainly live that Brahma-faring and,

living it,

could gain success in the right path,

in dhamma,

in what is skilled.

■

And again, Sandaka, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

If a disciple attains such lofty eminence under this Teacher,

an intelligent person could certainly live that Brahma-faring and,

living it,

could gain success in the right path,

in dhamma,

in what is skilled.

■

And again, Sandaka, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

If a disciple attains such lofty eminence under this Teacher,

an intelligent person could certainly live that Brahma-faring and,

living it,

could gain success in the right path,

in dhamma,

in what is skilled.

■

And again, Sandaka, a monk

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

If a disciple attains such lofty eminence under this Teacher,

an intelligent person could certainly live that Brahma-faring and,

living it,

could gain success in the right path,

in dhamma,

in what is skilled.

■

Thus with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge and recollection of former habitations.

He recollects a variety of former habitations, thus:

One birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus he recollects divers former habitations

in all their modes and detail.

■

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge of the passing hence

and the arising of beings.

With the purified deva-vision

surpassing that of men,

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

■

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge of the destruction of the cankers.

He comprehends as it really is:

'This is anguish',

'this is the arising of anguish',

'this is the stopping of anguish',

'this is the course leading to the stopping of anguish'.

He comprehends as it really is:

'These are the cankers',

'this is the arising of the cankers',

'this is the stopping of the cankers',

'this is the course leading to the stopping of the cankers'.

Knowing thus,

seeing thus,

his mind is freed from the canker of sense-pleasures

and his mind is freed from the canker of becoming

and his mind is freed from the canker of ignorance.

In freedom the knowledge comes to be:

'I am freed';

and he comprehends:

'Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.'

If a disciple attains such lofty eminence under this Teacher,

an intelligent person could certainly live that Brahma-faring and,

living it,

could gain success in the right path,

in dhamma,

in what is skilled.

"But, good Ānanda,

could that monk who is a perfected one,

the cankers destroyed,

who has lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

the fetters of becoming utterly destroyed,

freed by perfect profound knowledge -

[523] could he enjoy pleasures of the senses?"

"Whatever monk, Sandaka, is a perfected one[52] . ,

the cankers destroyed,

who has lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

the fetters of becoming utterly destroyed,

freed by perfect profound knowledge -

he cannot become one to transgress[53]

five points:[54]

a monk whose cankers are destroyed

cannot become one

intentionally to deprive a living creature of life

a monk whose cankers are destroyed

cannot become one

to take what has not been given,

as it were by theft

a monk whose cankers are destroyed

cannot become one

to indulge in sexual intercourse

a monk whose cankers are destroyed

cannot become one

to speak a deliberate lie

a monk whose cankers are destroyed

cannot become one

to enjoy pleasures of the senses

in [202] regard to what was stored[55]

as he did formerly

when in the household state.

Sandaka, whatever is a perfected one

the cankers destroyed,

who has lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

the fetters of becoming utterly destroyed,

freed by perfect profound knowledge -

he cannot become one to transgress

these five points."

"But, good Ānanda,

if a monk is one perfected

the cankers destroyed,

who has lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

the fetters of becoming utterly destroyed,

freed by perfect profound knowledge -

then, whether he is walking

or standing still

or asleep

or awake

is the knowledge-and-vision constantly

and perpetually present

that his cankers are destroyed?"

"Well then, Sandaka, I will make you a simile,

for by a simile some intelligent persons here

understand the meaning of what has been said.

Sandaka, it is like a man

whose hands and feet have been cut off;

whether he is walking

or standing still

or asleep

or awake,

constantly and perpetually

are his hands and feet

as though cut off;

and moreover

while he is reflecting on it,

he knows:

'My hands and feet have been cut off.'

Even so, Sandaka,

whatever monk is a perfected one,

the cankers destroyed,

who has lived the life,

done what was to be done,

laid down the burden,

attained his own goal,

the fetters of becoming utterly destroyed,

freed by perfect profound knowledge,

for him

whether he is walking

or standing still

or asleep

or awake,

the cankers are as though destroyed;

and moreover

while he is reflecting on it,

he knows:

'My cankers are destroyed.'"

"How many great leaders,[56] good Ānanda,

are there in this dhamma and discipline?"

"Not merely a hundred,

nor two,

three,

four

or five hundred,

but far more are those

who are great leaders

in this dhamma and discipline."

"Wonderful, good Ānanda,

marvellous, good Ānanda;

there can be no extolling of their own Dhamma

nor disparaging of the Dhamma of others;

but both the teaching of Dhamma in its (whole) extent[57]

and so [524] many great leaders can be seen.

On the other hand,

these Naked Ascetics

are children of a childless mother,

they both extol themselves

and disparage others,

and they show only three great leaders,

namely Nanda Vaccha, Kisa Saṇkicca and Makkhali Gosāla"[58]

Then the wanderer Sandaka addressed his own company, saying:

"Let the good sirs fare forth;

the living of the Brahma-faring

is [203] under the recluse Gotama,

although it is not easy for us now

to give up gains,

honours,

fame."

It was in this way

that the wanderer Sandaka

sent his own company

into the Lord's Brahma-faring.

Discourse to Sandaka:

The Sixth[59]

[1] Pilakkha, probably ficus infectoria. See Vin. iv. 35. MA. iii. 220 says there was a tree of this kind at the entrance to the Cave.

[2] As at Vin. iv. 164. See B.D. iii. 82 f. for references and notes on the various kinds of talk.

[3] Cf. M. i. 326, 481.

[4] As at M. ii. 1-2; D. i. 2; Ud. 11, 31.

[5] Ascribed to Ajita Kesakambalin at D. i. 55; cf. also M. i. 287, 402, S. iii. 206. See translation and notes by A.L. Basham in his History and Doctrines of the Ājīvikas, London, 1951, p. 15.

[6] Four men each take a leg of the bier, and so the bier as well.

[7] padāni

[8] atthikavāda, affirmatists, "there-is-ists." Here MA. iii. 227 takes the theory to refer to there being fruit of giving.

[9] ettha. MA. iii. 228: in this recluses' Dhamma.

[10] Cf. A. iii. 391, iv. 281; Ud. 65.

[11] Cf. A. iii. 347, v. 139.

[12] As at M. i. 404; see above, p. 73. Also at S. iii. 208.

[13] As at M. i. 407; see above, p. 76. Also at S. iii. 210.

[14] At D. i. 56 ascribed to Pakudha Kaccāyana. See also S. iii. 211.

[15] As at D. i. 14.

[16] paṭhmikāya. MA. iii. 229 says that this is just earth or the aggregation of earth; and so for the other "elements."

[17] M. here reads satt'ime as against sattame, "as the seventh" of D. i. 56.

[18] Cf. Iti. p. 22 = Jā. iv. 7l = Miln. 402.

[19] At A. iv. 196 these are among the eight qualities fitting one to go on a message.

[20] For a discussion of these terms down to "great kalpas," see A.L. Basham, op. cit., p. 240 ff. The following view is ascribed to Makkhali Gosāla at D. i. 63-54.

[21] kammuno. MA. iii. 230: all shown to be useless.

[22] MA. iii. 230 = DA. 162: the five controlling faculties, or sense-organs, indriya.

[23] Of body, speech and thought, MA. iii. 230.

[24] Of body and speech, MA. iii. 230.

[25] Of thought, MA. iii. 230.

[26] MA. iii. 230: "in each kalpa there are 64 sub-divisions, antarakappa. But because he does not know the other two, he (Makkhali Gosāla) speaks thus,"

[27] chaḷ-abhijātiyo. Cf. the corresponding theory of Pūrana Kassapa at A. iii. 383. See also D. iii. 250. Referred to at M. i. 407 as chass-evābhijāti, as at M. ii. 222. The black class includes, according to MA. iii. 121, DA. 162, SA. ii. 343 butchers, hunters, fishermen, robbers, etc.; the blue includes monks and some wanderers; the red, Jains and wearers of one cloth only; the yellow, householders and disciples of unclothed ascetics; the white includes Nanda, Vaccha, Saṇkicca (MA. iii. 121), or it includes Naked Ascetics, men and women (DA. 162 = SA. ii. 343); the radiant class includes Naked Ascetics (MA. iii. 121), or Nanda Vaccha, Kisa Saṇkicca, Makkhali Gosāla (DA. 162 = SA. ii. 343).

[28] MA. iii. 230-231: babyhood, playtime, stage of investigation, standing erect, learning time, recluseship, victory (jina, explained by jānanakāla, time of knowing) and prostrate time, pannabhūmi (translated at K.S. iii. 171, n. 2 as "attainment," reading pattabhūmi, a suggested v.l. at SA. ii. 343).

[29] Unclothed ascetics - the white; Nanda Vaccha, Saṇkicca (MA. iii. 121), or Naked Ascetics, men and women (DA. 162 = SA. ii. 343); the radiant, Naked Ascetics (MA. iii. 121), or Nanda Vaccha, Kisa Saṇkicca, Makkhali Gosāla (DA. 162 = SA. ii. 343).

[30] nāgāvasa, explained by nāgamaṇḍala at MA. iii. 231, circles or groups of nāgas.

[31] The Comys say camels, cows, donkeys, goats, cattle, deer, buffaloes.

[32] The Comys say rice, barley, wheat, beans, millet and two other kinds of grain.

[33] Sugar-cane, bamboo, reeds, etc.

[34] The Comys here say that seven stands for "many."

[35] Meaning "endless."

[36] pavuṭā, see PED., s.v. MA. iii. 232, gaṇṭikā. Le Canon Pali bouddhique, vol. I, fasc. i, p. 48 does not translate. The meaning is really unknown.

[37] Five dreams of Gotama given at A. iii. 240, Jā. i. 69.

[38] I.e. of unclothed or other ascetics.

[39] This is what a wise man might say.

[40] This is what the fool might say; but he goes on (in saṃsara) after he has passed the time at which this was said, MA. iii. 233.

[41] saṃsāra does not decline for the wise man or grow for the fool, MA. iii. 233.

[42] It goes on unwinding itself for the length of the thread, MA. iii. 233.

[43] As at M. i. 92-93, ii. 31; A. i. 220.

[44] Being omniscient, why did he ask? MA. iii. 233.

[45] M. ii. 211.

[46] A. i. 189, 195, ii. 91.

[47] piṭaka; cf. M. ii. 169.

[48] Cf. M. i. 68; D. 1. 16.

[49] Cf. D. i. 27.

[50] On amarāvikkhepa see D. i. 24 ff.

[51] On these answers in a particular context see D. i, 27.

[52] As at A. iv. 369-370.

[53] ajjhācarituṃ, to practise (wrongly), to commit.

[54] Cf. D. iii. 133, 235.

[55] sannidkikārakaṃ. Cf. Pāc. 38 (Vin. iv. 86-87), and see B.D. ii. 339, n. 1; and also G.S. iv. 245, n. 8.

[56] niyyātāro.

[57] āyatane can also mean "practice."

[58] Mentioned at M. i. 238.

[59] Here ends Trenckner, Majjhima-Nikaya, vol. I.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

3. Paribbājaka Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

3. The Division on Wanderers

77. Greater Discourse to Sakuludāyin

Mahā Sakuludāyi Suttaṃ

[203]

THUS have I heard:

At one time the Lord was staying near Rājagaha

in the Bamboo Grove

at the squirrels' feeding place.[1]

Now at that time

a number of very celebrated wanderers,

such as Anugāra,[2]

Varadhara

and the wanderer Sakuludāyin,

and other celebrated wanderers,

were staying in the wanderers' park

at the peacocks' feeding place.

Then the Lord, having dressed in the morning,

taking his bowl and robe,

entered Rājagaha for almsfood.

Then it occurred to the Lord:

"It is too early to walk for almsfood in Rājagaha.

Suppose I were to approach the wanderers' park,

the peacocks' feeding place

and the wanderer Sakuludāyin?"

Then the Lord approached the peacocks' feeding place

in the wanderers' park.

Now at that time the wanderer Sakuludāyin

was sitting down with the great company of wanderers

shouting out with a loud noise,

a great noise,

talking various kinds of inferior talk

that is to say:

talk on kings,

thieves,

great ministers,

armies,

fears,

battles,

food,

drink,

clothes,

beds,

garlands,

scents,

relations,

vehicles,

villages,

market towns,

towns,

the country,

women,

heroes,

streets,

wells,

those departed before,

talk of diversity,

speculation about the world,

speculation about the sea,

talk about becoming or not becoming

thus or thus.[3]

The wanderer Sakuludāyin saw the Lord coming in the distance;

seeing him,

he called his own company to order, saying:

"Good sirs, let there be little noise;

do not, good sirs, make a noise;

this is the recluse Gotama who is coming.

The recluse Gotama wishes for little noise,

is trained to little noise,

praises little noise.

So he may consider approaching

if he knows that this is a company of little noise."

Then these wanderers fell silent.

Then the Lord approached the wanderer Sakuludāyin.

The wanderer Sakuludāyin spoke thus to the Lord:

"Let the revered Gotama come,

there is a welcome for the revered Gotama;

it is long since the revered Gotama made this opportunity!

that is to say for coming here.

Let the revered Gotama sit down,

this seat is ready."

Then the Lord sat down on the seat that was ready.

And the wanderer Sakuludāyin,

having taken a low seat,

sat down at a respectful distance.

The Lord spoke thus to the wanderer Sakuludāyin

as he was sitting down at a respectful distance:

"What is the talk

for which you are now gathered together here, Udāyin?

[204] And what was your talk that was interrupted?"

"Let be that talk, revered sir,

for which we are now gathered together here.

It will not be difficult for the Lord to hear this talk later.

Some time ago,[4] revered sir,

when divers members of other sects,

recluses and brahmans,

were gathered together

and were sitting down in the debating hall,[5]

this chance conversation arose:

'Indeed it is profitable for the people of Aṇga-Magadha,

indeed it is well gotten by the people of Aṇga-Magadha

that these leaders in religious life,

heads of companies,

heads of groups,

teachers of groups,

well known,

famous founders of sects,

held in high repute by the manyfolk,[6]

have come to Rājagaha for the rains-residence.

This Pūraṇa Kassapa is the head of a company,

head of a group,

the teacher of a group,

he is well known,

the famous founder of a sect,

held in high repute by the manyfolk;

he has come to Rājagaha for the rains-residence.

This Makkhali Gosāla too is the head of a company,

head of a group,

the teacher of a group,

he is well known,

the famous founder of a sect,

held in high repute by the manyfolk;

he has come to Rājagaha for the rains-residence.

This Ajita of the hair-blanket too is the head of a company,

head of a group,

the teacher of a group,

he is well known,

the famous founder of a sect,

held in high repute by the manyfolk;

he has come to Rājagaha for the rains-residence.

This Pakudha Kaccāyana too is the head of a company,

head of a group,

the teacher of a group,

he is well known,

the famous founder of a sect,

held in high repute by the manyfolk;

he has come to Rājagaha for the rains-residence.

This Sañjaya Belaṭṭhi's son too is the head of a company,

head of a group,

the teacher of a group,

he is well known,

the famous founder of a sect,

held in high repute by the manyfolk;

he has come to Rājagaha for the rains-residence.

This Nātaputta the Jain too is the head of a company,

head of a group,

the teacher of a group,

he is well known,

the famous founder of a sect,

held in high repute by the manyfolk;

he has come to Rājagaha for the rains-residence.

This recluse Gotama too is the head of a company,

head of a group,

the teacher of a group,

he is well known,

the famous founder of a sect,

held in high repute by the manyfolk;

he has come to Rājagaha for the rains-residence.

Now of these lords,

heads of companies,

heads of groups,

teachers of groups,

well known,

famous founders of sects,

held in high repute by the manyfolk,

which is revered,

respected,

esteemed,

honoured by disciples?

And how do disciples,

revering and respecting,

live in dependence?

Some of those who were there spoke thus:

'This Pūraṇa Kassapa

is the head of a company,

head of a group,

teacher of a group,

well known,

a famous founder of a sect,

held in high repute by the manyfolk.

But he is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting him,

live in dependence on Pūraṇa Kassapa.

Once upon a time Pūraṇa Kassapa was teaching Dhamma

to an innumerable assembly.

But a certain disciple of his let it be heard:

"Do not, good sirs, ask Pūraṇa Kassapa about this matter;

he does not know about it,

we know about it.

Ask us about this matter,

we can explain it to the good sirs."

Once upon a time Pūraṇa Kassapa,

with outstretched arms [205] and wailing,

did not get the chance (to say[7]):

"Let the good sirs be quiet;

do not,

good sirs,

make a noise.

These are not asking the good sirs,

they are asking us,

we will explain to them.

"Then many of Pūraṇa Kassapa's disciples,

having refuted him,

on seceding,[8] said:

"You do not understand[9] this Dhamma and discipline,

I understand this Dhamma and discipline.

How can you understand this Dhamma and discipline?

You are faring along wrongly,

I am faring along rightly.

There is sense in what I say,

no sense in what you say.

You said at the end

what should have been said at the beginning,

and said at the beginning

what should have been said at the end.

Your method is reversed,[10]

you are refuted,[11]

you are caught out,[12]

go away and think out your words,[13]

or unravel them if you can."

So Pūraṇa Kassapa is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting,

live in dependence on Pūraṇa Kassapa.

On the contrary, Pūraṇa Kassapa is reviled with abuse

for his behaviour.'[14]

§

Some spoke thus:

'This Makkhali Gosāla too

is the head of a company,

head of a group,

teacher of a group,

well known,

a famous founder of a sect,

held in high repute by the manyfolk.

But he is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting him,

live in dependence on Makkhali Gosāla.

Once upon a time Makkhali Gosāla was teaching Dhamma

to an innumerable assembly.

But a certain disciple of his let it be heard:

"Do not, good sirs, ask Makkhali Gosāla about this matter;

he does not know about it,

we know about it.

Ask us about this matter,

we can explain it to the good sirs."

Once upon a time Makkhali Gosāla,

with outstretched arms and wailing,

did not get the chance (to say):

"Let the good sirs be quiet;

do not,

good sirs,

make a noise.

These are not asking the good sirs,

they are asking us,

we will explain to them."

Then many of Makkhali Gosāla's disciples,

having refuted him,

on seceding, said:

"You do not understand this Dhamma and discipline,

I understand this Dhamma and discipline.

How can you understand this Dhamma and discipline?

You are faring along wrongly,

I am faring along rightly.

There is sense in what I say,

no sense in what you say.

You said at the end

what should have been said at the beginning,

and said at the beginning

what should have been said at the end.

Your method is reversed,

you are refuted,

you are caught out,

go away and think out your words,

or unravel them if you can."

So Makkhali Gosāla is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting,

live in dependence on Makkhali Gosāla.

On the contrary, Makkhali Gosāla is reviled with abuse

for his behaviour.'

§

Some spoke thus:

This Ajita of the hair blanket too

is the head of a company,

head of a group,

teacher of a group,

well known,

a famous founder of a sect,

held in high repute by the manyfolk.

But he is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting him,

live in dependence on Ajita of the hair blanket.

Once upon a time Ajita of the hair blanket was teaching Dhamma

to an innumerable assembly.

But a certain disciple of his let it be heard:

"Do not, good sirs, ask Ajita of the hair blanket about this matter;

he does not know about it,

we know about it.

Ask us about this matter,

we can explain it to the good sirs."

Once upon a time Ajita of the hair blanket,

with outstretched arms and wailing,

did not get the chance (to say):

"Let the good sirs be quiet;

do not,

good sirs,

make a noise.

These are not asking the good sirs,

they are asking us,

we will explain to them."

Then many of Ajita of the hair blanket disciples,

having refuted him,

on seceding, said:

"You do not understand this Dhamma and discipline,

I understand this Dhamma and discipline.

How can you understand this Dhamma and discipline?

You are faring along wrongly,

I am faring along rightly.

There is sense in what I say,

no sense in what you say.

You said at the end

what should have been said at the beginning,

and said at the beginning

what should have been said at the end.

Your method is reversed,

you are refuted,

you are caught out,

go away and think out your words,

or unravel them if you can."

So Ajita of the hair blanket is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting,

live in dependence on Ajita of the hair blanket.

On the contrary, Ajita of the hair blanket is reviled with abuse

for his behaviour.'

§

Some spoke thus:

This Pakudha Kaccāyana too

is the head of a company,

head of a group,

teacher of a group,

well known,

a famous founder of a sect,

held in high repute by the manyfolk.

But he is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting him,

live in dependence on Pakudha Kaccāyana.

Once upon a time Pakudha Kaccāyana was teaching Dhamma

to an innumerable assembly.

But a certain disciple of his let it be heard:

"Do not, good sirs, ask Pakudha Kaccāyana about this matter;

he does not know about it,

we know about it.

Ask us about this matter,

we can explain it to the good sirs."

Once upon a time Pakudha Kaccāyana,

with outstretched arms and wailing,

did not get the chance (to say):

"Let the good sirs be quiet;

do not,

good sirs,

make a noise.

These are not asking the good sirs,

they are asking us,

we will explain to them."

Then many of Pakudha Kaccāyana's disciples,

having refuted him,

on seceding, said:

"You do not understand this Dhamma and discipline,

I understand this Dhamma and discipline.

How can you understand this Dhamma and discipline?

You are faring along wrongly,

I am faring along rightly.

There is sense in what I say,

no sense in what you say.

You said at the end

what should have been said at the beginning,

and said at the beginning

what should have been said at the end.

Your method is reversed,

you are refuted,

you are caught out,

go away and think out your words,

or unravel them if you can."

So Pakudha Kaccāyana is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting,

live in dependence on Pakudha Kaccāyana.

On the contrary, Pakudha Kaccāyana is reviled with abuse

for his behaviour.'

§

Some spoke thus:

This Sañjaya Belaṭṭhi's son too

is the head of a company,

head of a group,

teacher of a group,

well known,

a famous founder of a sect,

held in high repute by the manyfolk.

But he is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting him,

live in dependence on Sañjaya Belaṭṭhi's son.

Once upon a time Sañjaya Belaṭṭhi's son was teaching Dhamma

to an innumerable assembly.

But a certain disciple of his let it be heard:

"Do not, good sirs, ask Sañjaya Belaṭṭhi's son about this matter;

he does not know about it,

we know about it.

Ask us about this matter,

we can explain it to the good sirs."

Once upon a time Sañjaya Belaṭṭhi's son,

with outstretched arms and wailing,

did not get the chance (to say):

"Let the good sirs be quiet;

do not,

good sirs,

make a noise.

These are not asking the good sirs,

they are asking us,

we will explain to them."

Then many of Sañjaya Belaṭṭhi's son's disciples,

having refuted him,

on seceding, said:

"You do not understand this Dhamma and discipline,

I understand this Dhamma and discipline.

How can you understand this Dhamma and discipline?

You are faring along wrongly,

I am faring along rightly.

There is sense in what I say,

no sense in what you say.

You said at the end

what should have been said at the beginning,

and said at the beginning

what should have been said at the end.

Your method is reversed,

you are refuted,

you are caught out,

go away and think out your words,

or unravel them if you can."

So Sañjaya Belaṭṭhi's son is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting,

live in dependence on Sañjaya Belaṭṭhi's son.

On the contrary, Sañjaya Belaṭṭhi's son is reviled with abuse

for his behaviour.'

§

Some spoke thus:

This Nātaputta the Jain too

is the head of a company,

head of a group,

teacher of a group,

well known,

a famous founder of a sect,

held in high repute by the manyfolk.

But he is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting him,

live in dependence on Nātaputta the Jain.

Once upon a time Nātaputta the Jain was teaching Dhamma

to an innumerable assembly.

But a certain disciple of his let it be heard:

"Do not, good sirs, ask Nātaputta the Jain about this matter;

he does not know about it,

we know about it.

Ask us about this matter,

we can explain it to the good sirs."

Once upon a time Nātaputta the Jain,

with outstretched arms and wailing,

did not get the chance (to say):

"Let the good sirs be quiet;

do not,

good sirs,

make a noise.

These are not asking the good sirs,

they are asking us,

we will explain to them."

Then many of Nātaputta the Jain's disciples,

having refuted him,

on seceding, said:

"You do not understand this Dhamma and discipline,

I understand this Dhamma and discipline.

How can you understand this Dhamma and discipline?

You are faring along wrongly,

I am faring along rightly.

There is sense in what I say,

no sense in what you say.

You said at the end

what should have been said at the beginning,

and said at the beginning

what should have been said at the end.

Your method is reversed,

you are refuted,

you are caught out,

go away and think out your words,

or unravel them if you can."

So Nātaputta the Jain is not revered,

respected,

esteemed,

honoured by disciples,

nor do disciples,

revering and respecting,

live in dependence on Nātaputta the Jain.

On the contrary, Nātaputta the Jain is reviled with abuse

for his behaviour.'

§

Some spoke thus:

'This recluse Gotama is the head of a company,

head of a group,

the teacher of a group,

he is well known,

the famous founder of a sect,

held in high repute by the manyfolk.

He is revered,

respected,

esteemed,

honoured by disciples;

and disciples,

revering and respecting the recluse Gotama,

live in dependence on him.

Once upon a time

the recluse Gotama was teaching Dhamma

to an innumerable assembly.

Then a certain disciple of the recluse Gotama coughed.

A fellow Brahma-farer touched him with his knee

and said:

"Let the venerable one be quiet;

let the venerable one make no noise.

The Teacher, our Lord,

is teaching Dhamma."

[206] At the time when the recluse Gotama was teaching Dhamma

to an innumerable assembly,

there was the sound

neither of expectoration

nor of coughing

among his disciples.[15]

Any group of people

who were waiting

were ready for him,

thinking:

"We will hear that Dhamma

that the Lord will teach us."

It is as though a man

at a crossing on a high road

might press out a little pure honey,[16]

and any group of people who were waiting

might be ready for him.

Even so at the time

when the recluse Gotama was teaching Dhamma

to an innumerable assembly,

there was the sound

neither of expectoration

nor of coughing

among his disciples.

Any group of people

who were waiting

were ready for him,

thinking:

"We will hear that Dhamma

that the Lord will teach us."

And those disciples of the recluse Gotama who,

quarrelling with fellow Brahma-farers

and disavowing the training,

return to the secular life,

even these are speakers in praise of the Teacher,

they are speakers in praise of Dhamma

and speakers in praise of the Order.

They censure only themselves,

they do not censure others,

but say:

"It is we ourselves that are unfortunate,

it is we that are of little merit,

in that we,

although we have gone forth thus

in this Dhamma and discipline

that are well taught,

are unable

for as long as life lasts

to fare the Brahma-faring

wholly complete,

wholly purified."

These, becoming monastery attendants

or lay-disciples,

live undertaking the five rules of training.

Thus it is that the recluse Gotama is revered,

respected,

esteemed,

honoured by disciples,

and that disciples,

revering and respecting the recluse Gotama,

live in dependence on him.'"

§

"But how many things do you behold in me, Udāyin,

for which my disciples revere,

respect,

esteem and honour me,

and revering and respecting,

live in dependence (on me)?"

"I, revered sir, behold five things

for which disciples revere,

respect,

and honour the Lord,

and, revering and respecting,

live in dependence.

What are the five?

Revered sir, the Lord eats little

and speaks in praise of eating little.

That the Lord eats little

and speaks in praise of eating little,

this is the first thing

that I, revered sir,

behold in the Lord

for which disciples revere,

respect,

and honour the Lord,

and, revering and respecting,

live in dependence.

And again, revered sir,

the Lord is contented

with any kind of robe-material

and speaks in praise of content

with any kind of robe-material.

This is the second thing

that I, revered sir,

behold in the Lord

for which disciples revere,

respect,

and honour the Lord,

and, revering and respecting,

live in dependence.

[207] And again, revered sir,

the Lord is contented

with any kind of almsfood

and speaks in praise of content

with any kind of almsfood.

This is the third thing

that I, revered sir,

behold in the Lord

for which disciples revere,

respect,

and honour the Lord,

and, revering and respecting,

live in dependence.

And again, revered sir,

the Lord is contented

with any kind of lodgings

and speaks in praise of content

with any kind of lodgings.

This is the fourth thing

that I, revered sir,

behold in the Lord

for which disciples revere,

respect,

and honour the Lord,

and, revering and respecting,

live in dependence.

And again, revered sir,

the Lord is aloof[17]

and speaks in praise of aloofness.

That the Lord is aloof

and speaks in praise of aloofness,

this is the fifth

that I, revered sir,

behold in the Lord

for which disciples revere,

respect,

and honour the Lord,

and, revering and respecting,

live in dependence.

These, revered sir,

are the five things

I behold in the Lord

for which disciples revere,

respect,

and honour the Lord,

and, revering and respecting,

live in dependence."

§

"'The recluse Gotama eats little

and speaks in praise of eating little" -

if it were for this, Udāyin,

that disciples would revere,

respect,

esteem

and honour me and,

revering and respecting,

would live in dependence,

there are disciples of mine, Udāyin,

who live on a saucer of food

and on half a saucer of food

and on a fruit of the vilva tree

and on half a fruit of the vilva tree.

But I, Udāyin,

sometimes eat to the full of this bowl,

and I eat more than that.[18]

'The recluse Gotama eats little

and speaks in praise of eating little' -

if it were for this, Udāyin,

that disciples would revere,

respect,

esteem

and honour me and,

revering and respecting,

would live in dependence,

it would not be, Udāyin,

those of my disciples

who live on a saucer of food

and on half a saucer of food

and on a fruit of the vilva tree

and on half a fruit of the vilva tree

who would revere,

respect,

esteem

and honour me

for this behaviour[19] (of mine) and,

revering and respecting,

would live in dependence.

§

'The recluse Gotama is content

with any kind of robe-material

and speaks in praise of content

with any kind of robe-material' -

if it were for this, Udayin,

that disciples would revere,

respect,

esteem

and honour me and,

revering and respecting,

would live in dependence,

there are disciples of mine, Udāyin,

who are wearers of rag-robes

taken from a dust-heap,

and who wear robes that are worn thin;

collecting shreds of [208] cloth from a cemetery,

a rubbish heap

or shop

and having made up an outer cloak,

they wear it.

I, Udāyin,

sometimes wear householders' robe-material,

strengthening it if it is worn thin

with thread from the white gourd.

'The recluse Gotama is content

with any kind of robe-material

and speaks in praise of content

with any kind of robe-material' -

if it were for this, Udāyin,

that disciples would revere,

respect,

esteem

and honour me and,

revering and respecting,

would live in dependence,

it would not be, Udāyin,

those of my disciples

who are wearers of rag-robes taken from a dust-heap,

and who wear robes that are worn thin;

or those who,

collecting shreds of cloth from a cemetery,

a rubbish heap

or shop

and who, having made up an outer cloak,

wear it,

who would revere,

respect,

esteem,

honour me for this behaviour (of mine) and,

revering and respecting,

would live in dependence..

§

'The recluse Gotama is content

with any kind of almsfood

and speaks in praise of content

with any kind of almsfood' -

if it were for this, Udāyin,

that disciples would revere,

respect,

esteem

and honour me and,

revering and respecting,

would live in dependence,

there are disciples of mine, Udāyin,

who eat only what is received into the begging bowl,[20]

who walk on an uninterrupted alms-round,

pleased with scraps of food;[21] these,

having gone in amid the houses,

even if offered a seat

do not consent (to accept it).

But I, Udāyin,

sometimes eat

where I am invited:

rice,

rice-gruel,

rice from which the black grains have been removed,[22]

a variety of curries,

a variety of condiments.

'The recluse Gotama is content

with any kind of almsfood

and speaks in praise of content

with any kind of almsfood' -

if it were for this, Udāyin,

that disciples would revere,

respect,

esteem

and honour me and,

revering and respecting,

would live in dependence,

it would not be, Udāyin,

those of my disciples

who eat only what is received into the begging-bowl,

who walk on an uninterrupted alms-round,

pleased with scrap of food,

and who, having gone in amid the houses,

even if offered a seat

do not consent (to accept it),

who would revere,

respect,

esteem

and honour me for this behaviour (of mine) and,

revering and respecting,

would live in dependence.

§

'The recluse Gotama is content

with any kind of lodging

and speaks in praise of content

with any kind of lodging' -

if it were for this, Udāyin,

that disciples would revere,

respect,

esteem

and honour me and,

revering and respecting,

would live in dependence,

there are disciples [209] of mine, Udāyin,

who live at the roots of trees,

in the open air,

and who for eight months

do not go under a roof.

But I, Udāyin,

sometimes stay in gabled houses,

smeared inside and out,

sheltered from the winds,

having door-bolts that fasten

and windows that close.

'The recluse Gotama is content

with any kind of lodging

and speaks in praise of content

with any kind of lodging' -

if it were for this, Udāyin,

that disciples would revere,

respect,

esteem

and honour me and,

revering and respecting,

would live in dependence,

it would not be, Udāyin, those of my disciples

who live at the roots of trees,

in the open air,

and who for eight months

do not go under a roof,

who would revere,

respect,

esteem

and honour me for this behaviour (of mine) and,

revering and respecting,

would live in dependence.

§

'The recluse Gotama is aloof

and speaks in praise of aloofness' -

if it were for this, Udāyin,

that disciples would revere,

respect,

esteem

and honour me and,

revering and respecting,

would live in dependence,

there are disciples of mine, Udāyin,

who have gone to remote lodgings

in the forest and who,

having plunged into remote lodgings

in forest and jungle,

stay there;

these return to the midst of the Order every half-month

for the recitation of the Obligations.[23]

But I, Udāyin,

sometimes stay crowded round by monks and nuns,

men and women lay-disciples,

by kings

and kings' chief ministers,

by leaders and disciples of other sects.'

'The recluse Gotama is aloof

and speaks in praise of aloofness' -

if it were for this, Udāyin,

that disciples would revere,

respect,

esteem

and honour me and,

revering and respecting,

would live in dependence,

it would not be, Udāyin,

those of my disciples

who have gone to remote lodgings in the forest

and who, having plunged into remote lodgings

in forest and jungle,

stay there,

but who return to the midst of the Order

every half-month for the recitation of the Obligations,

who would revere,

respect,

esteem

and honour me for this behaviour (of mine) and,

revering and respecting,

would live in dependence.

It is thus, Udāyin -

for these five ways of behaving -

that disciples do not revere,

respect,

esteem

and honour me and,

revering and respecting,

live in dependence.

But there are, Udāyin,

five other things

for which disciples revere,

respect,

esteem

and honour me and,

revering and respecting,

live in dependence.

What are the five?

As to this, Udāyin,

disciples of mine

admire the higher morality,

and think:

'The recluse Gotama is of moral habit,

he is possessed of the most excellent body of moral habit.'

Inas- [210] much, Udāyin,

as disciples of mine

admire the higher morality,

and think:

'The recluse Gotama is of moral habit,

he is possessed of the most excellent body of moral habit.'

This is the first thing, Udāyin,

for which disciples of mine revere,

respect,

esteem

and honour me and,

revering and respecting,

live in dependence.

And again, Udāyin, disciples of mine

admire the surpassing know-ledge-and-vision,

and think:

'When the recluse Gotama says:

"I know, I see" -

it is because he does know,

does see.

The recluse Gotama teaches Dhamma

from super-knowledge,

not without super-knowledge;

the recluse Gotama teaches Dhamma

that has a causal basis[24],

not without a causal basis;

the recluse Gotama teaches Dhamma

that is convincing,[25] not unconvincing.'

Inasmuch, Udāyin,

as disciples of mine admire

the surpassing knowledge-and-vision,

and think:

'When the recluse Gotama says:

"I know, I see" -

it is because he does know,

does see.

The recluse Gotama teaches Dhamma

from super-knowledge,

not without super-knowledge;

the recluse Gotama teaches Dhamma

that has a causal basis,

not without a causal basis;

the recluse Gotama teaches Dhamma

that is convincing,

not unconvincing.'

This is the second thing, Udāyin,

for which disciples of mine revere,

respect,

esteem

and honour me and,

revering and respecting,

live in dependence.

And again, Udāyin,

disciples of mine admire the higher wisdom,

and the situation does not occur when they think:

'The recluse Gotama is wise;

he is endowed with the most excellent body of wisdom.

What is being spoken of here is the impulse a student might have to interrupt a conversation thinking his teacher will be making a fool of himself not correctly anticipating the line of an argument or that he might abstain from refuting an argument not understanding how to do so.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

3. Paribbājaka Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

3. The Division on Wanderers

78. Discourse to Samaṇamaṇḍikā's Son

Samaṇamaṇḍikā Suttaṃ

[222]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time the wanderer Uggāhamāna, Samaṇamaṇḍikā's son,

was staying in the One Hall,

set round with a row of tinduka trees,[1]

in Malhkā's park

which was intended for discussion,[2]

together with a company of wanderers

numbering at least three hundred.[3]

Then early one morning the carpenter Pancakaṇga left Sāvatthī

so as to see the Lord.

Then it occurred to Pancakaṇga the carpenter:

"It is not yet the right time to see the Lord.

The Lord has withdrawn.

Nor is it the season

to see the monks who are developing their minds.[4]

The monks who are developing their minds

have withdrawn.

Suppose that I were to approach Mallikā's park,

which is intended for discussion,

the One Hall,

set round with a row of tinduka trees,

and Uggāhamāna the wanderer, Samaṇamaṇḍikā's son?"[5]

Then [223] Pancakaṇga the carpenter approached Mallikā's park,

which is intended for discussion,

the One Hall,

set round with a row of tinduka trees,

and Uggāhamāna the wanderer, Samaṇamaṇḍikā's son.

At that time Uggāhamāna was sitting down

with a great company of wanderers

shouting out with a loud noise,

a great noise,[6]

talking various kinds of inferior talk

that is to say

talk on kings,

thieves,

great ministers,

armies,

fears,

battles,

food,

drink,

clothes,

beds,

garlands,

scents,

relations,

vehicles,

villages,

market towns,

towns,

the country,

women,

heroes,

streets,

wells,

those departed before,

talk of diversity,

speculation about the world,

speculation about the sea,

talk about becoming or not becoming

thus or thus.

Uggāhamāna saw the carpenter Pancakaṇga coming in the distance;

seeing him,

he called his own company to order,

saying;

"Good sirs, let there be little noise;

do not, good sirs, make a noise;

this is a disciple of the recluse Gotama who is coming -

the carpenter Pancakaṇga.

For as long as white-frocked householders,

disciples of the recluse Gotama,

have been staying at Sāvatthī,

the carpenter Pancakaṇga has been among them.

These venerable ones wish for little noise,

they are trained to little noise,

they are praisers of little noise.

So, if he knows that this is a company of little noise,

he may consider approaching."

Then these wanderers fell silent.

Then Pancakaṇga the carpenter

approached Uggāhamāna;

having approached

he exchanged greetings with Uggāhamāna;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

Uggāhamāna spoke thus to Pancakaṇga the carpenter

as he was sitting down at a respectful distance:

"I, carpenter, lay down

that an individual who is endowed with four qualities

is abounding in skill,

of the highest skill,

an unconquerable recluse

attained to the utmost attainments.

With what four?

As to this, carpenter,

he does no evil deed with his body,

he speaks no evil speech,

he intends no evil intention,

he leads no evil mode of livelihood.

I lay down, carpenter,

that if an individual is endowed with these four qualities

he is abounding in skill,

of the highest skill,

an unconquerable recluse

attained to the utmost attainments."

But the carpenter Pancakaṇga

neither rejoiced in what Uggāhamāna had said

nor scoffed.

Neither rejoicing nor scoffing,

rising from his seat,

he departed,

thinking:

"I will discover the meaning of what was said

in the Lord's presence."

Then Pancakaṇga the carpenter

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance

Pancakaṇga the carpenter told the Lord

the whole of the conversation he had had with Uggāhamāna.

This said, the Lord spoke thus to Pancakaṇga the carpenter:

"This being so, carpenter,

then according to the speech of Uggāhamāna

a young baby boy

lying on its back[7] would be of [224] abounding skill,

of the highest skill,

an unconquerable recluse

attained to the utmost attainments.

For, carpenter,

a young baby boy lying on its back

does not think of its own body.[8]

How then could it do an evil deed with its body,

except for a little kicking about?

A young baby boy, carpenter,

lying on its back

does not think of its own voice.

How then could it utter an evil speech,

except for a little crying?

A young baby boy, carpenter,

lying on its back

does not think about its own intention.

How then could it intend an evil intention,

except for a little excitement?[9]

A young baby boy, carpenter,

lying on its back

does not think of its own mode of livelihood.

How then could it lead an evil mode of livelihood,

except for taking its mother's milk?

This being so, carpenter,

then according to the speech of Uggāhamāna

a young baby boy lying on its back

would be of abounding skill,

of the highest skill,

an unconquerable recluse

attained to the utmost attainments.

Now I, carpenter, lay down

that an individual,

endowed with four qualities,

is neither of abounding skill

nor of the highest skill

nor is he an unconquerable recluse

attained to the utmost attainments;

and that these moreover

merely distinguish[10]

a young baby boy lying on its back.

With what four?

As to this, carpenter,

he does no evil deed with his body,

he utters no evil speech,

he intends no evil intention,

he leads no evil mode of livelihood.

I, carpenter, lay down

that if an individual is endowed

with these four qualities

he is neither abounding in skill,

nor of the highest skill,

nor an unconquerable recluse

attained to the utmost attainments;

and that these moreover

merely distinguish

a young baby boy lying on its back.

I, carpenter, lay down

that an individual,

endowed with ten qualities,

is abounding in skill,

of the highest skill,

an unconquerable recluse

attained to the utmost attainments.

I say it is to be understood for him,[11] carpenter,

that these[12] are unskilled moral habits.

I say it is to be understood for him, carpenter,

that hence-originating

are unskilled moral habits.

I say it is to be understood for him, carpenter,

that here unskilled moral habits

are stopped without remainder.

I say it is to be understood for him, carpenter,

that [225] faring along thus,

he is faring along

for the stopping of unskilled moral habits.

■

I say it is to be understood for him, carpenter,

that these are skilled moral habits.

I say it is to be understood for him, carpenter,

that hence-originating

are skilled moral habits.

I say it is to be understood for him, carpenter,

that here skilled moral habits

are stopped without remainder.

I say it is to be understood for him, carpenter,

that faring along thus,

he is faring along

for the stopping of skilled moral habits.

■

I say it is to be understood for him, carpenter,

that these are unskilled intentions.

I say it is to be understood for him, carpenter,

that hence-originating

are unskilled intentions.

I say it is to be understood for him, carpenter,

that here unskilled intentions

are stopped without remainder.

I say it is to be understood for him, carpenter,

that faring along thus,

he is faring along

for the stopping of unskilled intentions.

■

I say it is to be understood for him, carpenter,

that these are skilled intentions.

I say it is to be understood for him, carpenter,

that hence-originating

are skilled intentions.

I say it is to be understood for him, carpenter,

that here skilled intentions

are stopped without remainder.

I say it is to be understood for him, carpenter,

that faring along thus,

he is faring along

for the stopping of skilled intentions.

■

And which, carpenter, are the unskilled moral habits?

Unskilled deed of body,

unskilled deed of speech,

evil mode of livelihood -

these, carpenter, are called

unskilled moral habits.

And how, carpenter,

do these unskilled moral habits originate?

Their origination is spoken of too.

It should be answered that

the origination is in the mind.[13]

Which mind?

For the mind is manifold,

various,

diverse.

That mind[14] which has attachment,

aversion,

confusion -

originating from this

are unskilled moral habits.

But where,[15] carpenter,

are these unskilled moral habits

stopped without remainder?

Their stopping is spoken of too.

As to this, carpenter, a monk,

getting rid of wrong conduct in body,

develops right conduct in body;

getting rid of wrong conduct in speech,

he develops right conduct in speech;

getting rid of wrong conduct in thought,

he develops right conduct in thought;

getting rid of a wrong mode of livelihood,

he leads his life with a right mode of livelihood.

It is thus that these unskilled moral habits

are stopped without remainder.

And faring along in what way, carpenter,

is he faring along

for the stopping of unskilled moral habits?

As to this, carpenter,

a monk generates desire,[16]

he endeavours,

stirs up energy,

exerts his mind

and strives

for the non-arising of evil unskilled states of mind

that have not arisen.

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the getting rid of evil unskilled states of mind

that have arisen

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the arising of skilled states of mind

that have not arisen

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the maintenance,

preservation,

increase,

maturity,

development

and completion

of skilled states of mind that have [226] arisen.

Faring along thus, carpenter,

he is faring along

for the stopping of unskilled moral habits.

And which, carpenter,

are the skilled moral habits?

Skilled deed of body,

skilled deed of speech;

and I, carpenter, say

that included in moral habit

is entire purity of mode of livelihood.

These, carpenter, are called

skilled moral habits.

And how, carpenter,

do these skilled moral habits originate?

Their origination is spoken of too.

It should be answered that

the origination is in the mind.

Which mind?

For the mind is manifold,

various,

diverse.

That mind which is devoid of attachment,

devoid of aversion,

devoid of confusion -

originating from this

are the skilled moral habits.

And where, carpenter,

are these skilled moral habits

stopped without remainder?

Their stopping is spoken of too.

As to this, carpenter,

a monk is of moral habit

and has no addition to make to moral habit,[17]

and he comprehends that freedom of mind,

that freedom through intuitive wisdom

as they really are.

Herein[18] are these skilled moral habits of his

stopped without remainder.

And faring along in what way, carpenter,

is he faring along

for the stopping of skilled moral habits?

As to this, carpenter,

a monk generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the non-arising of evil unskilled states of mind

that have not arisen.

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the getting rid of evil unskilled states of mind

that have arisen

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the arising of skilled states of mind

that have not arisen

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the maintenance,

preservation,

increase,

maturity,

development

and completion

of skilled states of mind that have arisen.

Faring along thus, carpenter,

he is faring along

for the stopping of skilled moral habits.

And which, carpenter, are unskilled intentions?

Intention for sense-pleasures,

intention for malevolence,

intention for harming.

These, carpenter, are called

unskilled intentions.

And how, carpenter, do these unskilled intentions originate?

Their origination is spoken of too.

It should be answered

that their origination is in perception.

Which perception?

For perception is many,

various,

diverse:

perception of sense-pleasures,

perception of malevolence,

perception of harming -

originating from these

are unskilled intentions.

But where, carpenter,

are these unskilled intentions

stopped without remainder?

Their stopping is spoken of too.

As to this, carpenter, a monk,

aloof from the pleasures of the [227] senses,

aloof from unskilled states of mind,

entering into the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful,

abides in it.

Herein are these unskilled intentions

stopped without remainder.

And faring along in what way, carpenter,

is he faring along

for the stopping of unskilled intentions?

As to this, carpenter,

a monk generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the non-arising of evil unskilled states of mind

that have not arisen.

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the getting rid of evil unskilled states of mind

that have arisen

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the arising of skilled states of mind

that have not arisen

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the maintenance,

preservation,

increase,

maturity,

development

and completion

of skilled states of mind that have arisen.

Faring along thus, carpenter,

he is faring along

for the stopping of unskilled intentions.

And which, carpenter, are skilled intentions?

Intention for renunciation,

intention for non-malevolence,

intention for nonharming.

These, carpenter, are called

skilled intentions.

And how, carpenter,

do these skilled intentions originate?

Their origination is spoken of too.

It should be answered

that their origination is in perception.

Which perception?

For perception is many,

various,

diverse:

perception of renunciation,

perception of non-malevolence,

perception of non-harming -

originating from these

are skilled intentions.

But where, carpenter,

are these skilled perceptions stopped without remainder?

Their stopping is spoken of too.

As to this, carpenter, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

Herein are these skilled intentions

stopped without remainder.

And faring along in what way, carpenter,

is he faring along

for the stopping of skilled intentions?

As to this, carpenter,

a monk generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the non-arising of evil unskilled states of mind

that have not arisen.

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the getting rid of evil unskilled states of mind

that have arisen

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the arising of skilled states of mind

that have not arisen

He generates desire,

he endeavours,

stirs up energy,

exerts his mind

and strives

for the maintenance,

preservation,

increase,

maturity,

development

and completion

of skilled states of mind that have arisen.

Faring along thus, carpenter,

he is faring along

for the stopping of skilled intentions.

And endowed with what ten qualities

do I, carpenter, lay down

that an individual is abounding in skill,

of the highest skill,

an unconquerable recluse

attained to the utmost attainments?

As to this, carpenter,

a monk is endowed with the perfect view of an adept,

he is endowed with the perfect intention of an adept,

he is endowed with the perfect speech of an adept,

he is endowed with the perfect action of an adept,

he is endowed with the perfect mode of livelihood of an adept,

he is endowed with the perfect endeavour of an adept,

he is endowed with the perfect mindfulness of an adept,

he is endowed with the perfect concentration of an adept,

he is endowed with the perfect knowledge of an adept,

he is endowed with the perfect freedom of an adept.

I, carpenter, lay down

that an individual,

endowed with these ten qualities,

is abounding in skill,

[228] of the highest skill,

an unconquerable recluse

attained to the highest attainments."

Thus spoke the Lord.

Delighted, Pancakaṇga the carpenter

rejoiced in what the Lord had said.

Discourse to Samaṇamaṇḍikā's Son

[1] MA. iii. 266 says that the One Hall, ekasālā, was surrounded by rows of tinduka and timbaru trees. At first there was only the one hall, and although later many more were built for the wanderers, such as Poṭṭhapāda and others, the name of One Hall was retained.

[2] samayappavādake. MA. iii. 266 says this is an ārāma, a park, where brahmans, Jains, unclothed wanderers and so on meet together to discuss and to state their opinions. Samayappavādaka is therefore a descriptive epithet of the park that Mallikā had made for the wanderers, and not "the debating hall" as such.

[3] This sentence is also at D. i. 178.

[4] manobhāvaniyā bhikkhū, as at M. iii. 261; S. iii. 1; Miln.. 129.

[5] Although Uggāhamāna always receives this full title in this Discourse, for the sake of brevity I shall refer to him as Uggāhamāna only.

[6] As in Suttas 76, 77, see above, pp. 192, 203.

[7] Cf. M. i. 394.

[8] kāyo ti pi na hoti. MA. iii. 267 says it does not know the difference between its own body and those of others.

[9] It cries or laughs according to whether it has come from Niraya Hell or a deva-world, MA. iii. 268.

[10] samadhiggayha tiṭṭhati, see above, p. 184, n. 2.

[11] tahaṃ, a locative of ta.

[12] This and the next two sentences begin respectively with ime, ito, idha.

[13] citta.

[14] I think the reading here should be yaṃ cittaṃ (instead of sacittaṃ) as in the paragraph below on the skilled moral habits.

[15] kuhiṃ. MA, iii. 269 says katamaṃ ṭhānaṃ pāpuṇitvā, having achieved which stage? - the stage of stream-attainment, or which? The answer is Immediately given, and its conclusion: 'It is here ...' means, according to MA. iii. 269, in the fruit of stream-attainment.

[16] As at M. ii. II.

[17] sīlavā hoti no ca sīlamayo. VvA. 10 adduces six meanings of the word maya, and as an example of the sixth gives dānamaya, sīlamaya, in the sense of adding a syllable for the sake of completeness. But MA. iii. 270 says no ca sīlamayo means that, being possessed of moral habit, there is nothing further than this to be done.

[18] yattha: in the fruit of arahantship, MA. iii. 270.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

3. Paribbājaka Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

3. The Division on Wanderers

79. Lesser Discourse to Sakuludāyin

Cūḷa Sakuludāyi Suttaṃ

[228]

THUS have I heard:

At one time the Lord was staying near Rājagaha in the Bamboo Grove at the squirrels' feeding place.

Now at that time the wanderer Sakuludāyin was living in the wanderers' park

at the peacocks' feeding place

together with a large company of wanderers.

Then the Lord, having dressed in the morning,

taking his bowl and robe,

entered Rājagaha for almsfood.[1]

Then it occurred to the Lord:

"It is too early to walk for almsfood in Rājagaha.

Suppose I were to approach the wanderers' park,

the peacocks' feeding place

and the wanderer Sakuludāyin

"Then the Lord approached the peacocks' feeding place

in the wanderers' park.

Now at that time the wanderer Sakuludāyin was sitting down

with the great company of wanderers

shouting out with a loud noise,

a great noise,

talking various kinds of inferior talk

that is to say

talk on kings,

thieves,

great ministers,

armies,

fears,

battles,

food,

drink,

clothes,

beds,

garlands,

scents,

relations,

vehicles,

villages,

market towns,

towns,

the country,

women,

heroes,

streets,

wells,

those departed before,

talk of diversity,

speculation about the world,

speculation about the sea,

talk about becoming or not becoming

thus or thus.

The wanderer Sakuludāyin saw the Lord coming in the distance;

seeing him, he called his own company to order, saying:

"Good sirs, let there be little noise;

do not, good sirs, make a noise;

this is the recluse Gotama who is coming

The the recluse Gotama wishes for little noise,

is trained to little noise,

praises little noise.

So he may consider approaching

if he knows that this is a company of little noise."

Then these wanderers fell silent.

Then the Lord approached the wanderer Sakuludāyin.

The wanderer Sakuludāyin spoke thus to the Lord:

"Let the revered one come,

there is a welcome for the revered one;

it is long since the revered one made this opportunity!

That is to say for coming here.

Let the revered one sit down,

this seat is ready."

Then the Lord sat down on the seat that was ready.

And the wanderer Sakuludāyin,

having taken a low seat,

sat down at a respectful distance.

The Lord spoke thus to the wanderer Sakuludāyin

as he was sitting down at a respectful distance:

"What is the talk

for which you are now gathered together here, Udāyin?

And what was your talk

that was interrupted?"

"Let be that talk, revered sir,

for which we are now gathered together here.

It will not be difficult

for the Lord to hear this talk later.

When I, Lord,

am not near this company,

then this company is sitting down

talking a variety of inferior talk.

But when I, Lord,

am near this company,

then this company is sitting down

gazing at my face,

saying:

'We will listen to whatever Dhamma

the recluse Udāyin speaks to us.'

But when, Lord, the Lord is near this company,

then I and this company

are alike sitting down

gazing at the Lord's face,

and saying:

'We will listen to whatever Dhamma

the Lord speaks to us.'"

Bhks. Bodhi/Ñāṇamolī: "... suggest something that I should speak about."

Str. Upalivanna: "... tell me what I have to teach you."

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

3. Paribbājaka Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

3. The Division on Wanderers

80. Discourse to Vekhanassa

Vekhanassa Suttaṃ

[236]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapinḍika's monastery.

Then the wanderer Vekhanassa[1] approached the Lord;

having approached, [237] he greeted the Lord;

and having conversed in a friendly and courteous way,

he stood at a respectful distance.

As he was standing at a respectful distance,

the wanderer Vekhanassa uttered a solemn utterance

in the Lord's presence:

"This is the highest lustre,

this is the highest lustre."

"But why do you, Kaccāna,[2] speak thus:

'This is the highest lustre,

this is the highest lustre?'

Which is this highest lustre?"

"Good Gotama, there is no other lustre

superior to

or more excellent than this lustre,

it is the highest lustre."

"But which, Kaccāna,

is this lustre

than which there is no other lustre

superior or more excellent?"

"Good Gotama, there is no other lustre

superior to

or more excellent than this lustre,

it is the highest lustre."

"You would be long in expanding this, Kaccāna.

You say:

'Good Gotama, there is no other lustre

superior to

or more excellent than this lustre,

it is the highest lustre.'

But you do not point to this lustre.

Kaccāna, it is as though a man should say:

'Whoever is the belle of this countryside,

I want her,

I desire her.'[3]

Another man might say to him:

'My good man,

do you know whether this belle of the countryside

whom you want and desire

is a noble maiden

or a brahmin

or a merchant

or a worker?'

Asked this, he would say:

'No.'

The other might say to him:

'My good man,

do you know the name

or the clan

of this belle of the countryside

whom you want and desire?'

Asked this, he would say:

'No.'

The other might say to him:

'My good man,

do you know whether she is tall

or short

or of medium height,

or dark

or brown

or sallow;

or what village

or market town

or what town

she belongs to?'

Asked this, he might say:

'No.'

The other might speak to him thus:

'My good man,

do you want and desire

her whom you know not,

see not?'

Asked this, he might say:

'Yes.'

What do you think about this, Kaccāna?

This being so,

surely that man's irresponsible talk

does not prosper him?"

"Certainly, revered sir,

this being so,

that man's irresponsible talk

does not prosper him."

"But even so do you, Kaccāna, say:

'Revered sir, there is no other lustre

superior to

or more excellent than this lustre,

it is the highest lustre.'

But you do not point to this lustre."

"Revered sir, as an emerald jewel,

of lovely water,

well cut into eight facets,

if placed on a pale piece of cloth

shines and gleams and glows -

of such a lustre

is the hale self

after dying."

"What do you think about this, Kaccāna?

Of these two lustres,

which is the surpassing and more excellent:

that emerald jewel,

of lovely water,

cut into eight facets

that, if placed on a pale piece of cloth

shines and gleams and glows;

or some glow-worm

or fire-fly

in the dense darkness of the night?"

"Why, revered sir, of these two lustres,

the surpassing and more excellent

is the glow-worm

or fire-fly

in the dense darkness of the night."

"What do you think about this, Kaccāna?

Of these two lustres,

which is the surpassing and more excellent:

the glow-worm

or fire-fly

in the dense darkness of the night

or an oil-lamp

in the dense darkness of the night?"

"Why, revered sir, the oil-lamp."

"What do you think about this, Kaccāna?

Of these two lustres,

which is the surpassing and more excellent:

the oil-lamp

in the dense darkness of the night

or a great blaze of fire

in the dense darkness of the night?"

"Why, revered sir,

the great blaze of fire

in the dense darkness of the night."

"What do you think about this, Kaccāna?

Of these two lustres,

which is the surpassing and more excellent:

the great blaze of fire

in the dense darkness of the night

or the morning star

in a clear cloudless sky

towards dawn?"

"Why, revered sir,

the morning star

in a clear cloudless sky

towards dawn

is the surpassing and more excellent

of these two lustres."

"What do you think about this, Kaccāna?

Of these two lustres,

which is the surpassing and more excellent:

the morning star

in a clear cloudless sky

towards dawn

or the moon at its zenith

in a clear cloudless sky

at midnight

on an Observance day,

a fifteenth?"

"Why, revered sir,

on an Observance day,

a fifteenth,

the moon at its zenith

in a clear cloudless sky

at midnight."

"What do you think about this, Kaccāna?

Of these two lustres,

which is the surpassing and more excellent:

the moon at its zenith

in a clear cloudless sky

at midnight

on an Observance day,

a fifteenth,

or the sun at its zenith

in a clear cloudless sky

at noonday

in the last month of the rains

in the autumn?"

"Why, revered sir,

the sun at its zenith

in a clear cloudless sky

at noonday

in the last month of the rains

in the autumn

is of these two lustres

the surpassing and more excellent."

"Greater than these

are those many devas, Kaccāna,

who do not share in the brilliance

of these moons and suns -

that I comprehend.

But then I do not say:

'There is no other lustre

superior to

or more excellent than this lustre.'

This should be:

although this lustre

is feebler and poorer than the lustre

of a glow-worm or a fire-fly,

you say it is the highest lustre.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

4. Rāja Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

4. The Royal Division

81. Discourse on Ghaṭīkāra

Ghaṭīkāra Suttaṃ

[243]

THUS have I heard:

At one time[1] the Lord was walking on tour among the Kosalans

together with a large Order of monks.

Then the Lord, turning aside from the road,

smiled (when he came to a) certain place.

Then it occurred to the venerable Ānanda:

"What is the cause,

what the reason

that the Lord is smiling?

Not without motive

do Tathāgatas smile."

Then the venerable Ānanda,

having arranged his robe over one shoulder,

having saluted the Lord with joined palms,

spoke thus to the Lord:

"Now, revered sir, what is the cause,

what the reason

that the Lord is smiling?

Not without motive

do Tathāgatas smile."

"Once upon a time, Ānanda,

in this district

there was a village township called Vebhaḷiṇga,

prosperous and wealthy

and crowded with people.

And, Ānanda, the Lord Kassapa, perfected one, fully Self-Awakened One,

lived depending on the village township of Vebhaḷiṇga,.

At that time, Ānanda,

the monastery of the Lord Kassapa[2] was here.

At that time, Ānanda,

the Lord Kassapa, perfected one, fully Self-Awakened One,

instructed an Order of monks while he was seated here."

Then the venerable Ānanda, having laid down an outer cloak folded into four,

spoke thus to the Lord:

"Well then, revered sir,

let the Lord sit down.

This self-same piece of ground

will (then) have been made use of

by two perfected ones,

fully Self-Awakened Ones."

Then the Lord sat down on the appointed seat.

As he was seated

the Lord spoke thus to the venerable Ānanda:

"Once upon a time, Ānanda,

in this district

there was a village township called Vebhaḷiṇga,

prosperous and wealthy

and crowded with people.

And, Ānanda,

the Lord Kassapa, perfected one, fully Self-Awakened One,

lived depending on the village township of Vebhaḷiṇga,.

At that time, Ānanda,

the monastery of the Lord Kassapa was here.

At that time, Ānanda,

the Lord Kassapa, perfected one, fully Self-Awakened One,

instructed an Order of monks while he was seated here."

And, Ānanda,

in the village township of Vebhaḷiṇga,

the potter named Ghaṭīkāra was a supporter -

the chief supporter -

of the Lord Kassapa, perfected one, fully Self-Awakened One.

And, Ānanda,

a brahman youth named [244] Jotipāla[3] was a friend -

a dear friend -

of the potter Ghaṭīkāra.

Then, Ānanda,

the potter Ghaṭīkāra addressed the brahman youth Jotipāla, saying:

'Let us go, dear Jotipāla,

we will approach the Lord Kassapa, perfected one, fully Self-Awakened One,

so as to see him.

A sight of this Lord, perfected one, fully Self-Awakened One,

would be greatly prized by me.'

When this had been said, Ānanda,

the brahman youth Jotipāla spoke thus

to the potter Ghaṭīkāra:

'Yes, dear Ghaṭīkāra,

but of what use is it

to see this little shaveling recluse?

And a second time, Ānanda,

the potter Ghaṭīkāra addressed the brahman youth Jotipāla, saying:

'Let us go, dear Jotipāla,

we will approach the Lord Kassapa, perfected one, fully Self-Awakened One,

so as to see him.

A sight of this Lord, perfected one, fully Self-Awakened One,

would be greatly prized by me.'

When this had been said, Ānanda,

the brahman youth Jotipāla spoke thus

to the potter Ghaṭīkāra:

'Yes, dear Ghaṭīkāra,

but of what use is it

to see this little shaveling recluse?

And a third time, Ānanda, did Ghaṭīkāra the potter

speak thus to the brahman youth Jotipāla:

'Let us go, dear Jotipāla,

we will approach the Lord Kassapa, perfected one, fully Self-Awakened One,

so as to see him.

A sight of this Lord, perfected one, fully Self-Awakened One,

would be greatly prized by me.'

When this had been said, Ānanda,

the brahman youth Jotipāla spoke thus

to the potter Ghaṭīkāra:

'Yes, dear Ghaṭīkāra,

but of what use is it

to see this little shaveling recluse?

'Well then, dear Jotipāla,

taking a back-scratcher and bath-powder,

we will go to the river to bathe.'

Ānanda, the brahman youth Jotipāla

answered the potter Ghaṭīkāra in assent, saying:

' Yes, dear.'

Then, Ānanda, the potter Ghaṭīkāra

and the brahman youth Jotipāla,

taking a back-scratcher and bath-powder,

went to the river to bathe.

Then, Ānanda,

the potter Ghaṭīkāra spoke thus

to the brahman youth Jotipāla:

'This, dear Jotipāla,

is near the monastery

of the Lord Kassapa, perfected one, fully Self-Awakened One.

Let us go, dear Jotipāla,

we will approach the Lord Kassapa, perfected one, fully Self-Awakened One,

so as to see him.

A sight of this Lord, perfected one, fully Self-Awakened One,

would be greatly prized by me.'

When this had been said, Ānanda,

the brahman youth Jotipāla spoke thus

to the potter Ghaṭīkāra:

'Yes, dear Ghaṭīkāra,

but of what use is it

to see this little shaveling recluse?'

And a second time Ānanda,

the potter Ghaṭīkāra spoke thus

to the brahman youth Jotipāla:

'This, dear Jotipāla,

is near the monastery

of the Lord Kassapa, perfected one, fully Self-Awakened One.

Let us go, dear Jotipāla,

we will approach the Lord Kassapa, perfected one, fully Self-Awakened One,

so as to see him.

A sight of this Lord, perfected one, fully Self-Awakened One,

would be greatly prized by me.'

When this had been said, Ānanda,

the brahman youth Jotipāla spoke thus

to the potter Ghaṭīkāra:

'Yes, dear Ghaṭīkāra,

but of what use is it

to see this little shaveling recluse?'

And a third time, Ānanda,

did Ghaṭīkāra the potter speak thus

to the brahman youth Jotipāla:

'This, dear Jotipāla,

is near the monastery

of the Lord Kassapa, perfected one, fully Self-Awakened One.

A sight of this Lord, perfected one, fully Self-Awakened One,

would be greatly prized by me.'

And a third time, Ānanda,

did the brahman youth Jotipāla speak thus

to the potter Ghaṭīkāra:

'Yes, dear Ghaṭīkāra,

but of what use is it

to see this Httle shaveling recluse?'

Then, Ānanda, the potter Ghaṭīkāra,

having laid hold of the brahman youth Jotipāla by the waist-band,

spoke thus:

'This, dear [245] Jotipāla,

is near the monastery

of the Lord Kassapa.

Let us go, dear Jotipāla,

we will approach the Lord Kassapa, perfected one, fully Self-Awakened One

so as to see him.

A sight of this Lord, perfected one, fully Self-Awakened One,

would be greatly prized by me.'

Then, Ānanda,

the brahman youth Jotipāla,

having disengaged his waist-band,

spoke thus to the potter Ghaṭīkāra:

'Yes, dear Ghaṭīkāra,

but of what use is it

to see this little shaveling recluse?

Then, Ānanda, the potter Ghaṭīkāra,

having laid hold of the brahman youth Jotipāla by the hair -

he had just performed an ablution of his head -

spoke thus:

'This, dear Jotipāla,

is near the monastery

of the Lord Kassapa.

Let us go, dear Jotipāla,

we will approach the Lord Kassapa, perfected one, fully Self-Awakened One

so as to see him.

A sight of this Lord, perfected one, fully Self-Awakened One,

would be greatly prized by me.'

Then, Ānanda, it occurred to the brahman youth Jotipāla:

'Indeed it is wonderful,

indeed it is marvellous,

that this potter Ghaṭīkāra,

being of lowly birth,

should lay hold of my hair

although I have performed an ablution of my head,'

and thinking:ed1

'Indeed this[4] surely cannot be insignificant.'

he spoke thus to the potter Ghaṭīkāra:

'Is it really necessary,[5] dear Ghaṭīkāra?'

'It is really necessary, dear Jotipāla,

most surely a sight of this Lord, perfected one, fully Self-Awakened One,

would be greatly prized by me.'

'Well then, dear Ghaṭīkāra,

let go (of my hair);

we will get along.'

Then, Ānanda, the potter Ghaṭīkāra

and the brahman youth Jotipāla

approached the Lord Kassapa, perfected one, fully Self-Awakened One.

When they had approached,

Ghaṭīkāra the potter greeted the Lord Kassapa, perfected one, fully Self-Awakened One,

and sat down at a respectful distance.

But the brahman youth Jotipāla exchanged greetings with the Lord Kassapa, perfected one, fully Self-Awakened One,

and having conversed in a friendly and courteous way,

he sat down at a respectful distance.

And, Ānanda,

as the potter Ghaṭīkāra was sitting down at a respectful distance,

he spoke thus to the Lord Kassapa, perfected one, fully Self-Awakened One:

'Revered sir, this brahman youth Jotipāla is my friend -

my dear friend.

Let the Lord teach him Dhamma.

Then, Ānanda, the Lord Kassapa, perfected one, fully Self-Awakened One,

gladdened,

roused,

incited,

delighted the potter Ghaṭīkāra

and the brahman youth Jotipāla,

with talk on dham- [246] ma.[6]

Then, Ānanda, the potter Ghaṭīkāra

and the brahman youth Jotipāla,

gladdened,

roused,

incited,

delighted by the Lord Kassapa's talk on Dhamma,

having rejoiced in what the Lord Kassapa, perfected one, fully Self-Awakened One, had said,

having given thanks

and risen from their seats,

greeting the Lord Kassapa, perfected one, fully Self-Awakened One,

they departed keeping their right sides towards him.

Then, Ānanda, the brahman youth Jotipāla spoke thus

to the potter Ghaṭīkāra:

'How is it that you, dear Ghaṭīkāra,

on hearing this dhamma,

do not go forth from home into homelessness?

'But, dear Jotipala, do you not know

that I look after my blind and ageing parents?

'Well then, dear Ghaṭīkāra,

I will go forth from home into homelessness.'

Then, Ānanda, the potter Ghaṭīkāra

and the brahman youth Jotipāla

approached the Lord Kassapa;

having approached and having greeted the Lord Kassapa, perfected one, fully Self-Awakened One,

they sat down at a respectful distance.

And, Ānanda, as Ghaṭīkāra the potter

was sitting down at a respectful distance,

he spoke thus to the Lord Kassapa:

'Revered sir, this brahman youth Jotipāla is my friend -

my dear friend.

May the Lord let him go forth.'

Ānanda, Jotipāla the brahman youth

received the going forth

in the presence of the Lord Kassapa,[7] perfected one, fully Self-Awakened One,

he received the ordination.

Then, Ānanda, not long after the brahman youth Jotipāla had received ordination -

half a month after his ordination -

the Lord Kassapa, perfected one, fully Self-Awakened One,

having stayed at Vebhaḷiṇga, for as long as he found suitable,

set out on tour for Benares;

walking on tour,

in due course he arrived at Benares.

While he was there, Ānanda,

the Lord Kassapa, stayed near Benares

at Isipatana in the deer-park.

Ānanda, Kikī, the king of Kāsi,

heard that the Lord Kassapa, perfected one, fully Self-Awakened One

had arrived at Benares

and was staying near Benares at Isipatana in the deer-park.

Then, Ānanda, Kikī, the king of Kāsi,

having had many lovely vehicles harnessed,

having mounted a lovely vehicle,

set off for Benares with the many lovely vehicles

and with great royal pomp

so as to see the Lord Kassapa, perfected one, fully Self-Awakened One.

For as long as the ground was possible for a vehicle

he went in the vehicle,

then having dismounted from it,

he approached the Lord Kassapa, perfected one, fully Self-Awakened One, on foot;

having approached

and having greeted the Lord Kassapa, perfected one, fully Self-Awakened One,

he sat down at a respectful distance.

Ānanda, as Kikī, the king of Kāsi,

was sitting down at a respectful distance,

the Lord Kassapa, perfected one, fully Self-Awakened One,

roused,

incited,

gladdened [247]

and delighted him with talk on dhamma.

Then, Ānanda, Kikī, the king of Kāsi,

roused,

delighted by the Lord Kassapa

with talk on dhamma,

spoke thus to the Lord Kassapa:

'Revered sir, may the Lord consent to a meal with me on the morrow

together with the Order of monks.'

Ānanda, the Lord Kassapa, perfected one, fully Self-Awakened One

consented by becoming silent.

Then, Ānanda, Kikī the king of Kāsi,

having understood the Lord Kassapa's consent,

rising from his seat

and greeting the Lord Kassapa, perfected one, fully Self-Awakened One,

departed keeping his right side towards him.

Then, Ānanda, towards the end of that night when Kikī, the king of Kāsi,

had had sumptuous foods,

solid and soft,

prepared in his own dwelling:

dry yellow rices,[8]

various curries,

the black grains removed,

and various condiments,

he had the time announced to the Lord Kassapa, perfected one, fully Self-Awakened One, saying:

'It is time, revered sir,

the meal is ready.'

Then, Ānanda, the Lord Kassapa, perfected one, fully Self-Awakened One,

having dressed in the morning,

taking his bowl and robe,

approached the dwelling of Kikī, the king of Kāsi;

having approached,

he sat down on the appointed seat

together with the Order of monks.

Then, Ānanda, Kikī, the king of Kāsi,

with his own hand served and satisfied

with sumptuous foods,

solid and soft,

the Order of monks

with the Awakened One at its head.

Then, Ānanda, when the Lord Kassapa, perfected one, fully Self-Awakened One

had eaten and had withdrawn his hand from the bowl,

Kikī, the king of Kāsi, taking a low seat,

sat down at a respectful distance.

As he was sitting down at a respectful distance,

Kikī, the king of Kāsi

spoke thus to the Lord Kassapa, perfected one, fully Self-Awakened One:

'Revered sir, may the Lord consent to (accept)

my rains-residence in Benares;

there will be suitable support for the Order.'

'No, sire, I have (already) consented

to (accept) a rains-residence.'

And a second time Kikī, the king of Kāsi

spoke thus to the Lord Kassapa, perfected one, fully Self-Awakened One:

'Revered sir, may the Lord consent

to (accept) my rains-residence in Benares;

there will be suitable support for the Order.'

'No, sire, I have (already) consented

to (accept) a rains-residence.'

And a third time, Ānanda, did Kikī, the king of Kāsi,

speak thus to the Lord Kassapa:

'Revered sir, may the Lord consent

to (accept) my rains-residence in Benares;

there will be suitable support for the Order.'

'No, sire, I have (already) consented

to (accept) a rains-residence.'

Then, Ānanda, Kikī, the king of Kāsi thought:

'The Lord Kassapa, perfected one, fully Self-Awakened One does not consent

to (accept) my rains-residence in Benares,'

and he was depressed and grieved.[9]

Then, Ānanda, Kikī, the king of Kāsi,

spoke thus to the Lord Kassapa, perfected one, fully Self-Awakened One:

'Then, have you, revered sir,

some other supporter than me?

'There is, sire, a village township called Vebhaḷiṇga,.

There is a [248] potter there called Ghaṭīkāra;

he is my supporter -

the chief supporter.

But you, sire, think:

The Lord Kassapa, perfected one, fully Self-Awakened One, does not consent

to (accept) my rains-residence in Benares,

and you are depressed and grieved.

This is not so with the potter Ghaṭīkāra

and nor can it be so.

For, sire, the potter Ghaṭīkāra has gone to the Awakened One for refuge,

he has gone to dhamma for refuge,

he has gone to the Order for refuge.

Ghaṭīkāra, the potter, sire,

is restrained from onslaught on creatures,

restrained from taking what has not been given,

restrained from wrong enjoyment of sense-pleasures,

restrained from lying speech,

restrained from occasions of sloth

engendered by strong drink and spirits.

Ghaṭīkāra the potter, sire,

is possessed of unwavering confidence in the Awakened One

unwavering confidence in dhamma

unwavering confidence the Order,

he is possessed of moral habits

that are dear to the ariyans.

Ghaṭīkāra the potter, sire, doubts not about anguish

he doubts not about the uprising of anguish

he doubts not about the stopping of anguish,

he doubts not about the course leading to the stopping of anguish.

Ghaṭīkāra the potter, sire, is a one-meal-man,

a Brahma-farer,

virtuous,

lovely in character.

Ghaṭīkāra the potter, sire,

is one who has laid aside jewels and wrought gold,

who is without gold and silver.

Ghaṭīkāra the potter, sire,

does not dig the earth either with a spade

or with his own hand;

willingly he makes a vessel

from the soil of a bank

that is crumbling

or scratched out by rats and dogs,

and he speaks thus:

"He that likes,

if he lays down fragments of husked rice here,

fragments of kidney-beans,

fragments of chick-peas,

may take whatever he likes."[10]

Ghaṭīkāra the potter, sire,

looks after his blind ageing parents.

Ghaṭīkāra the potter, sire,

by the destruction of the five fetters binding to this lower (shore),

is of spontaneous uprising,

he attains final nibbāna there,

he is not liable to return from that world.

At one time I, sire,

was staying in the village township of Vebhaḷiṇga.

Then I, sire,

having dressed in the morning,

taking my bowl and robe,

approached the parents of the potter Ghaṭīkāra;

having approached,

I spoke thus to the parents of the potter Ghaṭīkāra:

"Now, where has this potter[11] gone?

"Revered sir, your supporter has gone out, saying:

Now, having taken conjey from the pot,

having taken curry from the cauldron,

enjoy them."

[249] Then I, sire,

having taken conjey from the pot,

having taken curry from the cauldron,

enjoyed them,

and rising up from my seat I departed.

Then, sire, Ghaṭīkāra the potter approached his parents;

having approached,

he spoke thus to his parents:

"Who is it that,

having taken conjey from the pot,

having taken curry from the cauldron

and having enjoyed them,

is going away?"

"It is the Lord Kassapa, perfected one, fully Self-Awakened One, dear,

that, having taken conjey from the pot,

having taken curry from the cauldron

and having enjoyed them,

is going away."

Then, sire, it occurred to Ghaṭīkāra the potter:

"Indeed it is a gain for me,

indeed it is well gotten by me

that the Lord Kassapa,

has such trust in me."

Then, sire,

joy and happiness did not leave Ghaṭīkāra the potter

for half a month

or his parents for seven days.

At one time I, sire,

was staying in this very village township of Vebhaḷiṇga,.

Then I, sire,

having dressed in the morning,

taking my bowl and robe,

approached the parents of the potter Ghaṭīkāra;

having approached,

I spoke thus to the parents of the potter Ghaṭīkāra:

"Now, where has this potter gone?

"Revered sir, your supporter has gone out, saying:

Now, having taken boiled rice from the pan,

having taken curry from the cauldron,

enjoy them."

Then I, sire,

having taken boiled rice from the pan,

having taken curry from the cauldron,

enjoyed them,

and rising up from my seat I departed.

Then, sire, Ghaṭīkāra the potter approached his parents;

having approached,

he spoke thus to his parents:

"Who is it that,

having taken boiled rice from the pan,

having taken curry from the cauldron,

and having enjoyed them,

is going away?"

"It is the Lord Kassapa, perfected one, fully Self-Awakened One, dear,

that, having taken boiled rice from the pan,

having taken curry from the cauldron,

and having enjoyed them,

is going away."

Then, sire, it occurred to Ghaṭīkāra the potter:

"Indeed it is a gain for me,

indeed it is well gotten by me

that the Lord Kassapa,

has such trust in me."

Then, sire,

joy and happiness did not leave Ghaṭīkāra the potter

for half a month

or his parents for seven days.

At one time I, sire, was staying in this very village township of Vebhaḷiṇga..

At that time the hut leaked.

So I, sire, addressed the monks, saving:

"Go, monks, and find out if there is grass

in the dwelling of Ghaṭīkāra the potter."

When this had been said, sire,

the monks spoke thus to me:

"There is no grass, revered sir,

in the dwelling of Ghaṭīkāra the potter,

but his house has a grass roof."

"Go, monks, and strip the grass

from the house of Ghaṭīkāra the potter."

Then, sire, these monks stripped the grass

from the house of Ghaṭīkāra the potter.

Then, sire, the parents of Ghaṭīkāra the potter

spoke thus to the monks:

"Who are they

that are stripping the grass from the house?"

"Sister,' the monks said,

"the Lord Kassapa's hut is leaking."

"Take it, revered sirs,

take it, my honourable friends."[12]

Then, sire, Ghaṭīkāra the potter

approached his parents;

having approached,

he spoke thus to his parents:

"Who are they

that have stripped the grass from the house?"

"Monks, [250] dear;

the hut of the Lord Kassapa, perfected one, fully Self-Awakened One,

is leaking."

Then, sire, it occurred to Ghaṭīkāra the potter:

"Indeed it is a gain for me,

indeed it is well gotten by me

that the Lord Kassapa, perfected one, fully Self-Awakened One,

has such trust in me."

Then, sire,

joy and happiness did not leave the potter Ghaṭīkāra

for half a month

or his parents for seven days.

Then, sire,

for a whole three months[13]

that house stood with its roof open to the sky,

but it did not rain into it.

Such a one, sire, is Ghaṭīkāra the potter.'

'It is a gain, revered sir,

it is well gotten, revered sir,

by Ghaṭīkāra the potter

in whom the Lord has such trust.'

Then, Ānanda, Kikī, the king of Kāsi,

sent as many as five hundred cartloads

of husked rice to Ghaṭīkāra the potter,

dry yellow rices

and suitable curries.[14]

Then, Ānanda, these king's men,

having approached Ghaṭīkāra the potter,

spoke thus:

'These five hundred cartloads of husked rice, revered sir,

have been sent to you by Kikī, the king of Kāsi,

with dry yellow rices

and suitable curries.

Accept them, revered sir.

The king is very busy, there is much to be done.'

'I am quite satisfied

since this is for me from the king.'

It may be, Ānanda, that this will occur to you:

'Now, at that time

the brahman youth Jotipāla

was someone else.'

But this, Ānanda, should not be thought of in this way.

I, at that time,

was Jotipāla the brahman youth."

Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced

in what the Lord had said.

Discourse on Ghaṭīkāra

[1] Cf. A. iii. 214-215 for the opening of this Discourse. For the whole episode, told with some interesting variations, see Mhvu. i. 317 ff. (Mhvu. Translation i. 265 ff. in S.B.B..).

[2] All references in this Discourse to "the Lord Kassapa" are followed by the terms "perfected one, fully Self-Awakened One." I have omitted this full designation for reasons of space. [Ed.: reinserted for this version.]

[3] At D. ii. 230 called the son of the brahman Govinda. At Jā. i. 43 called the Bodhisatta; see also the end of this Discourse. Cf. Budv. xxv. 10 ff., Miln. 221 ff. Also see the point of controversy at Kvu. 286 [Pts. of Contr. IV.8 p 167] as to whether the Bodhisatta was a Brahma-farer and following the (right) method at the time of the Buddha Kassapa.

[4] "This going (gamana) of ours (to visit the Lord) cannot be insignificant or small; it will be great," MA. iii. 281. The text here may be slightly confused, see v. ll. at M. ii. 47. But all the time Jotipāla was more and more coming over to the idea of visiting the Lord Kassapa.

[5] yāvetadohi pi. MA. iii. 281 gives the meaning as yāvetaparamaṃ, and the sense as: In order to go there, is all this exertion necessary; from pleading, seizing hold of my waist - band and letting it go, and then to the length of taking hold of my hair?

[6] MA. iii. 282 says that this was concerned with the attainment of mindfulness.

[7] MA. iii. 282 says that Bodhisattas go forth in the presence of Buddhas.

[8] paṇdumuṭikassa sālino. MA. iii. 283 says: muṭake katvā sukkhāpitassa rattasālino. Tassa kira sālino vappakālato paṭṭhāya ayam parīhāro.

[9] As at M. i. 448, 457.

[10] MA. iii. 284-5 says he does not trade in the vessels he has fired. But once people know they can take what they like, they bring him useful materials from the forest.

[11] bhaggava; cf. Kumbhakāra Jātaka, and see PED. This that "seems to have been a generic name for all potters" is here not "a special form of address," as suggested in DPPN.

[12] bhadramukha, as at M. ii. 210; S. i. 74. In translating the word thus, I follow the note at K.S. i. 100.

[13] MA. ill. 286 says that the Lord had already passed one of the four months of the rains before he sent for the grass thatch.

[14] These were to be for him and the Order of monks for three months, MA. iii, 287.

ed1 Ms. Horner has here: 'and should think' which makes no sense.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

4. Rāja Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

4. The Royal Division

82. Discourse with Raṭṭhapāla

Raṭṭhapāla Suttaṃ

[250]

THUS have I heard:

At one time the Lord,

walking on tour among the Kurus

together with a large Order of monks

arrived at the market [251] town of the Kurus

called Thullakoṭṭhita.

The brahmans and householders of Thullakoṭṭhita heard:

"Indeed the recluse Gotama,

the son of the Sakyans,

gone forth from the Sakyan family,

walking on tour among the Kurus

together with a large Order of monks

has arrived at Thullakoṭṭhita.

A lovely report about the revered Gotama has gone forth thus:

'This Lord is perfected,

wholly Self-Awakened,

endowed with (right) knowledge and conduct,

well-farer,

knower of the worlds,

incomparable charioteer of men to be tamed,

teacher of devas and men,

the Awakened One,

the Lord.

He makes known this world

with the devas,

with Māra,

with Brahma,

creation with its recluses and brahmans,

its devas and men,

having realized them

by his own super-knowledge.

With the meaning and the spirit

he teaches dhamma

that is lovely in the beginning,

lovely in the middle,

lovely at the ending;

he proclaims the Brahma-faring wholly fulfilled,

quite purified.

It were good to see perfected ones like this.'"

Then the brahmans and householders of Thullakoṭṭhita

approached the Lord;

having approached,

some, having greeted the Lord,

sat down at a respectful distance;

some exchanged greetings with the Lord,

and having conversed in a friendly and courteous way,

sat down at a respectful distance;

some, having saluted the Lord with joined palms,

sat down at a respectful distance;

some, having made known their names and clans in the Lord's presence,

sat down at a respectful distance;

some, becoming silent,

sat down at a respectful distance.

As the brahmans and householders of Thullakoṭṭhita

were sitting down at a respectful distance,

the Lord gladdened,

roused,

incited

and delighted them

with a talk on dhamma.

Now at that time

a young man of family

named Raṭṭhapāla,[1]

the son of a leading family

in that very Thullakoṭṭhita,

was sitting down in this assembly.

Then it occurred to Raṭṭhapāla,

the young man of family:[2]

"In so far as I understand dhamma taught by the Lord,

it is no easy matter for one living in a house

to fare the Brahma-faring

completely fulfilled,

completely pure

and polished like a conch-shell.

Suppose that I,

having cut off hair and beard,

having donned saffron garments,

should go forth from home

into homelessness?"

Then the brahmans and householders of Thullakoṭṭhita,

gladdened,

roused,

incited

and delighted

by the Lord's talk on dhamma,

rejoicing [252] in what the Lord had said

and giving thanks for it,

rising from their seats

and greeting the Lord,

departed keeping their right sides towards him.

And not long after the brahmans and householders of Thullakoṭṭhita had departed,

Raṭṭhapāla, the young man of family,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance;

sitting down at a respectful distance,

he spoke thus to the Lord:

"In so far as I, revered sir,

understand dhamma taught by the Lord,

it is no easy matter

for one living in a house

to fare the Brahma-faring

completely fulfilled,

completely pure

and polished like a conch-shell.

I wish, revered sir,

having cut off hair and beard,

having donned saffron garments,

to go forth from home

into homelessness.

May I, revered sir,

receive the going forth

in the Lord's presence,

may I receive ordination."

"But have you, Raṭṭhapāla,

your parents consent

for going forth from home

into homelessness?"

"I have not, revered sir,

the consent of my parents

for going forth from home

into homelessness."

"Raṭṭhapāla, Tathāgatas do not allow (one[3]) to go forth

without the consent of the parents."

"I, revered sir,

will do whatever is necessary

so that my parents will consent

to my going forth from home

into homelessness."

Then Raṭṭhapāla, the young man of family,

having greeted the Lord

keeping his right side towards him,

rising from his seat

approached his parents;

having approached,

he spoke thus to his parents:

"Mother and father,

in so far as I understand dhamma taught by the Lord,

it is no easy matter

for one living in a home

to fare the Brahma-faring

completely fulfilled,

completely pure,

and polished like a conch-shell.

I wish,

having cut off hair and beard,

having donned saffron garments,

to go forth from home

into homelessness.

Consent to my going forth from home

into homelessness."

When this had been said,

the parents of Raṭṭhapāla, the young man of family,

spoke thus to him:

"You, dear Raṭṭhapāla,

are our only child,

dear and beloved,

you live in comfort

and are well cared for;

you, dear Raṭṭhapāla,

do not know anything of suffering.

Come you, dear Raṭṭhapāla,

eat and drink

and amuse yourself;

eating,

drinking

and amusing yourself,

you can enjoy diverting yourself

with sense-pleasures

and doing meritorious things.

We do not consent [253]

that you should go forth from home

into homelessness.

If you were to die

we should be desolate without you.

How could we,

while you are living,

consent to your going forth from home

into homelessness?"

■

And a second time Raṭṭhapāla, the young man of family,

spoke thus to his parents:

"Mother and father, in so far as I understand dhamma taught by the Lord,

it is no easy matter

for one living in a home

to fare the Brahma-faring

completely fulfilled,

completely pure,

and polished like a conch-shell.

I wish,

having cut off hair and beard,

having donned saffron garments,

to go forth from home

into homelessness.

Consent to my going forth from home

into homelessness."

And a second time,

when this had been said,

the parents of Raṭṭhapāla, the young man of family,

spoke thus to him:

"You, dear Raṭṭhapāla,

are our only child,

dear and beloved,

you live in comfort

and are well cared for;

you, dear Raṭṭhapāla,

do not know anything of suffering.

Come you, dear Raṭṭhapāla,

eat and drink

and amuse yourself;

eating,

drinking

and amusing yourself,

you can enjoy diverting yourself

with sense-pleasures

and doing meritorious things.

We do not consent

that you should go forth from home

into homelessness.

If you were to die

we should be desolate without you.

How could we,

while you are living,

consent to your going forth from home

into homelessness?"

■

And a third time Raṭṭhapāla, the young man of family,

spoke thus to his parents:

"Mother and father, in so far as I understand dhamma taught by the Lord,

it is no easy matter

for one living in a home

to fare the Brahma-faring

completely fulfilled,

completely pure,

and polished like a conch-shell.

I wish,

having cut off hair and beard,

having donned saffron garments,

to go forth from home

into homelessness.

Consent to my going forth from home

into homelessness."

And a third time,

when this had been said,

the parents of Raṭṭhapāla, the young man of family,

spoke thus to him:

"You, dear Raṭṭhapāla,

are our only child,

dear and beloved,

you live in comfort

and are well cared for;

you, dear Raṭṭhapāla,

do not know anything of suffering.

Come you, dear Raṭṭhapāla,

eat and drink

and amuse yourself;

eating,

drinking

and amusing yourself,

you can enjoy diverting yourself

with sense-pleasures

and doing meritorious things.

We do not consent

that you should go forth from home

into homelessness.

If you were to die

we should be desolate without you.

How could we,

while you are living,

consent to your going forth from home

into homelessness?"

■

Then Raṭṭhapāla, the young man of family,

not receiving his parents' consent,

lay down there on the bare ground

and said:

"Here will there be death for me

or going forth."

Then the parents of Raṭṭhapāla, the young man of family,

spoke thus to him:

"You, dear Raṭṭhapāla, are our only child,

dear and beloved,

you live in comfort

and are well cared for;

you, dear Raṭṭhapāla,

do not know anything of suffering.

Get up, dear Raṭṭhapāla,

eat and drink

and amuse yourself;

eating,

drinking,

amusing yourself

you can enjoy diverting yourself with sense-pleasures

and doing meritorious things.

We do not consent

that you should go forth from home

into homelessness.

If you were to die

we should be desolate without you.

How could we,

while you are living,

consent to your going forth from home

into homelessness?"

When this had been said,

Raṭṭhapāla, the young man of family,

was silent.

■

And a second time the parents of Raṭṭhapāla, the young man of family,

spoke thus to him:

"You, dear Raṭṭhapāla, are our only child,

dear and beloved,

you live in comfort

and are well cared for;

you, dear Raṭṭhapāla,

do not know anything of suffering.

Get up, dear Raṭṭhapāla,

eat and drink

and amuse yourself;

eating,

drinking,

amusing yourself

you can enjoy diverting yourself with sense-pleasures

and doing meritorious things.

We do not consent

that you should go forth from home

into homelessness.

If you were to die

we should be desolate without you.

How could we,

while you are living,

consent to your going forth from home

into homelessness?"

And a second time, when this had been said,

Raṭṭhapāla, the young man of family,

was silent.

■

And a third time the parents of Raṭṭhapāla, the young man of family,

spoke thus to him:

"You, dear Raṭṭhapāla, are our only child,

dear and beloved,

you live in comfort

and are well cared for;

you, dear Raṭṭhapāla,

do not know anything of suffering.

Get up, dear Raṭṭhapāla,

eat and drink

and amuse yourself;

eating,

drinking,

amusing yourself

you can enjoy diverting yourself with sense-pleasures

and doing meritorious things.

We do not consent

that you should go forth from home

into homelessness.

If you were to die

we should be desolate without you.

How could we,

while you are living,

consent to your going forth from home

into homelessness?"

And a third time, when this had been said,

Raṭṭhapāla, the young man of family,

was silent.

■

Then the parents of Raṭṭhapāla, the young man of family,

approached his friends;

having approached,

they spoke thus to them;

"This Raṭṭhapāla, the young man of family,

is lying down on the bare ground, dears,

and saying:

'Here will there be death for me

or going forth.'

Come, dears,

approach Raṭṭhapāla, the young man of family;

having approached,

speak thus to him:

'You, good Raṭṭhapāla,

are your parents' only child,

dear and beloved,

you live in comfort

and are well cared for;

you, good Raṭṭhapāla,

do not know anything of suffering.

Get up, good Raṭṭhapāla,

eat and drink

and [254] amuse yourself;

eating,

drinking

and amusing yourself,

you can enjoy diverting yourself with sense-pleasures

and doing meritorious things.

Your parents do not consent

that you should go forth from home

into homelessness.

If you were to die

your parents would be desolate without you.

How can they,

while you are living,

consent to your going forth from home

into homelessness?'"

■

Then the friends of Raṭṭhapāla, the young man of family,

having answered his parents in assent,

approached Raṭṭhapāla, the young man of family;

and having approached,

they spoke thus to him:

"You, good Raṭṭhapāla,

are your parents' only child,

dear and beloved,

you live in comfort

and are well cared for;

you, good Raṭṭhapāla,

do not know anything of suffering.

Get up, good Raṭṭhapāla,

eat and drink

and amuse yourself;

eating,

drinking

and amusing yourself,

you can enjoy diverting yourself

with sense-pleasures

and doing meritorious things.

Your parents do not consent

that you should go forth from home

into homelessness.

If you were to die

your parents would be desolate without you.

How can they,

while you are living,

consent to your going forth from home

into homelessness?'"

When this had been said,

Raṭṭhapāla, the young man of family,

was silent.

■

And a second time the friends of Raṭṭhapāla, the young man of family,

spoke thus to him:

"You, good Raṭṭhapāla,

are your parents' only child,

dear and beloved,

you live in comfort

and are well cared for;

you, good Raṭṭhapāla,

do not know anything of suffering.

Get up, good Raṭṭhapāla,

eat aiul drink

and amuse yourself;

eating,

drinking

and amusing yourself,

you can enjoy diverting yourself

with sense-pleasures

and doing meritorious things.

Your parents do not consent

that you should go forth from home

into homelessness.

If you were to die

your parents would be desolate without you.

How can they,

while you are living,

consent to your going forth from home

into homelessness?'"

And a second time,

Raṭṭhapāla, the young man of family,

was silent.

■

And a third time

did the friends of Raṭṭhapāla, the young man of family,

speak thus to him:

"You, good Raṭṭhapāla,

are your parents' only child,

dear and beloved,

you live in comfort

and are well cared for;

you, good Raṭṭhapāla,

do not know anything of suffering.

Get up, good Raṭṭhapāla,

eat aiul drink

and amuse yourself;

eating,

drinking

and amusing yourself,

you can enjoy diverting yourself

with sense-pleasures

and doing meritorious things.

Your parents do not consent

that you should go forth from home

into homelessness.

If you were to die

your parents would be desolate without you.

How can they,

while you are living,

consent to your going forth from home

into homelessness?'"

And a third time,

Raṭṭhapāla, the young man of family,

was silent.

■

Then the friends of Raṭṭhapāla, the young man of family,

approached his parents;

and having approached,

they spoke thus to them:

"Mother and father,

this Raṭṭhapāla, the young man of family,

is lying on the bare pound there saying:

'Here will there be death for me

or going forth.'

If you do not consent

that Raṭṭhapāla, the young man of family,

should go forth from home into homelessness,

he will die there.

But if you consent

to his going forth from home into homelessness,

after he has gone forth

you may see him again.

If Raṭṭhapāla, the young man of family,

does not enjoy the going forth from home

into homelessness,

what alternative will there be for him?

He will come back here.

Consent to the going forth from home

into homelessness

of Raṭṭhapāla, the young man of family."

"We consent, dears,

to the going forth from home

into homelessness

of Raṭṭhapāla, the young man of family.

But after he has gone forth,

he must come and see us."

Then the friends of Raṭṭhapāla, the young man of family,

approached him;

and having approached,

they spoke thus to him:

"You, good Raṭṭhapāla,

are your parents' only child,

dear and beloved,

you live in comfort

and are well cared for;

you, good Raṭṭhapāla,

do not know anything of suffering.

Get up,

eat and drink

and amuse yourself;

eating,

drinking

and amusing yourself,

you can enjoy diverting yourself

with sense-pleasures

and doing [255] meritorious things.

Your parents have consented

to your going forth from home

into homelessness,

but after you have gone forth

you must see your parents."

Then Raṭṭhapāla, the young man of family,

having got up

and regained his strength,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Raṭṭhapāla, the young man of family,

spoke thus to the Lord:

"I, revered sir,

have my parents' consent

for the going forth from home

into homelessness.

May the Lord let me go forth."

Raṭṭhapāla, the young man of family,

received the going forth

in the Lord's presence,

he received ordination.

Not long after the venerable Raṭṭhapāla had been ordained -

half a month after he had been ordained -

the Lord, having stayed for as long as he found suitable in Thullakoṭṭhita,

set out on tour for Sāvatthī;

and in due course,

walking on tour,

he arrived at Sāvatthī.

While he was there

the Lord stayed near Sāvatthī

in the Jeta Grove

in Anāthapiṇḍika's monastery.

Then the venerable Raṭṭhapāla,

dwelling alone,

aloof,

diligent,

ardent,

self-resolute,

having soon realized

here and now

by his own super-knowledge

that incomparable goal of the Brahma-faring

for the sake of which

young men of family

rightly go forth from home

into homelessness,

entering on it,

he abided in it.

And he knew:

"Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.

"And the venerable Raṭṭhapāla

was one of the perfected ones.

Then the venerable Raṭṭhapāla approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Raṭṭhapāla spoke thus to the Lord:

"I want, revered sir,

to see my parents,

if the Lord allows me."

Then the Lord

with his mind carefully reflected

on the venerable Raṭṭhapāla's reasoning of mind.

When the Lord knew

that it was impossible for the venerable Raṭṭhapāla,

throwing off the training,

to return to the secular life,

then the Lord spoke thus

to the venerable Raṭṭhapāla:

"Do now, Raṭṭhapāla,

that for which you think it is the right time."

Then the venerable Raṭṭhapāla,

rising from his seat,

having greeted the Lord

keeping his right side towards him,

having packed away his bedding,

set out on tour for Thullakoṭṭhita

taking his bowl and robe;

and in due course,

walking on tour,

he arrived at Thullakoṭṭhita.

[256] While he was there,

the venerable Raṭṭhapāla stayed near Thullakoṭṭhita

in the deer-park of the Kuru king.

Then the venerable Raṭṭhapāla,

dressing in the morning,

taking his bowl and robe,

entered Thullakoṭṭhita for almsfood;

while he was walking on an uninterrupted round for almsfood,

he approached his own parents' house.

Now at that time the venerable Raṭṭhapāla's father

was having his hair combed

in the middle hall

which had a door.[4]

He saw the venerable Raṭṭhapāla, coming in the distance,

and seeing him,

he spoke thus:

"Our only son,

dear and beloved,

has gone forth among these shaveling recluses."

And the venerable Raṭṭhapāla,

received neither alms nor a refusal[5]

at his own father's house;

all he received was abuse.

Now at that time

the woman slave of the venerable Raṭṭhapāla's relations

wanted to throw away

the previous evening's barley-gruel.

But the venerable Raṭṭhapāla spoke thus to her:

"If that, sister,

is to be thrown away,

put it here in my bowl."

Then as the woman slave

of the venerable Raṭṭhapāla's relations

was putting the previous evening's barley-gruel

into his bowl

she recognised his hands and feet and voice.

So the woman slave

of the venerable Raṭṭhapāla's relations

approached his mother,

and having approached,

she spoke thus to her:

"If it please you, madam,

you should know

that the young master Raṭṭhapāla is back."

"Now then, if you speak the truth,

you are a freed woman."

Then the venerable Raṭṭhapāla's mother

approached his father;

and having approached,

she spoke thus to his father:

"If it please you, householder,

you should know that Raṭṭhapāla, the young man of family,

is indeed back."

Now at that time

the venerable Raṭṭhapāla was eating the previous evening's barley-gruel

in a room provided for the purpose.[6]

Then the venerable Raṭṭhapāla's father approached him;

having approached,

he spoke thus to him:

"Can it be, dear Raṭṭhapāla,

[257] that you are eating last evening's barley-gruel?

Surely, dear Raṭṭhapāla,

you should come into your own home?"

"Where, householder, is there a home

for us who have gone forth from home

into homelessness?

We are houseless ones, householder.

I did come to your home, householder;

but I received neither alms there

nor a refusal;

all I received was abuse."

"Come, dear Raṭṭhapāla,

we will go to the house."

"No, householder,

I have done with eating for today."

"Well then, dear Raṭṭhapāla,

consent to a meal on the morrow."

The venerable Raṭṭhapāla consented

by becoming silent.

And when the venerable Raṭṭhapāla's father

had understood that he had consented,

he went up to his own dwelling;

and having gone there,

he had a great heap made

of gold coins and gold,

and having had them hidden with screens,

he summoned the venerable Raṭṭhapāla's former wives,

and said:

"Come you, daughters-in-law,

adorn yourselves with the adornments

adorned with which

you used to be dear to Raṭṭhapāla, the young man of family,

and beloved by him."

And towards the end of that night

the venerable Raṭṭhapāla's father,

having had sumptuous foods,

solid and soft,

prepared in his own dwelling,

had the time announced

to the venerable Raṭṭhapāla,

saying:

"It is time, dear Raṭṭhapāla,

the meal is ready."

Then the venerable Raṭṭhapāla,

having dressed in the morning,

taking his bowl and robe,

approached his own father's dwelling;

having approached,

he sat down on the seat made ready.

And the venerable Raṭṭhapāla's father,

having had that heap of gold coins and gold uncovered,

spoke thus to the venerable Raṭṭhapāla:

"This, dear Raṭṭhapāla,

is your mother's wealth,

the other is your father's,

the other your paternal grandfather's.[7]

It is possible, dear Raṭṭhapāla,

both to enjoy riches

and do meritorious things.

Come you, dear Raṭṭhapāla,

throwing off the training

and returning to the secular life,

enjoy riches

and do meritorious things."

"If you, householder,

would do my bidding,

having loaded this heap of gold coins and gold into wagons,

and then having had it brought down,

you would have it dropped

in the middle stream of the river Ganges.

What is the reason for this?

It is from that source, householder,

that there will arise for you

grief,

sorrow,

suffering,

lamentation

and despair."

Taking hold of his feet,

the venerable Raṭṭhapāla's former wives

[258] then spoke thus to him:

"How, young master,

of what kind

are those nymphs

for whose sake you fare the Brahma-faring?"

"We, sisters, do not fare the Brahma-faring

for the sake of nymphs."

Saying,

"The young master Raṭṭhapāla

addresses us with the word 'sisters,'"

they fell down fainting just there.

Then the venerable Raṭṭhapāla

spoke thus to his father:

"If you would give food, householder,

give it;

but do not annoy us."

"Eat, dear Raṭṭhapāla,

the meal is ready."

Then the venerable Raṭṭhapāla's father

with his own hand

served and satisfied the venerable Raṭṭhapāla

with sumptuous food,

solid and soft.

And when the venerable Raṭṭhapāla had eaten

and had withdrawn his hand from the bowl,

standing he spoke these verses:[8]

"See[9] the pranked-out puppet-shape,[10] a mass of sores, a congeries,[11]

afflicted, much thought of,[12] for which there is never stability.

See the pranked-out form with jewels and rings,

the bones sheathed in skin, resplendent with the clothes,

The feet dyed with lac, the face with powder smeared -

enough for delusion of a fool, but not for the quester of the Beyond.

Hair braided eightfold, eyes with collyrium smeared -

enough for delusion of a fool, but not for the quester of the Beyond.

Like a new collyrium-box, embossed, is the foul body, adorned -

enough for delusion of a fool, but not for the quester of the Beyond.

The trapper set a snare; the deer touched not the net.

Having eaten the crop, we go while the deer-catchers lament."

[259] After the venerable Raṭṭhapāla had spoken these verses while he was standing,

he approached the deer-park of the Kuru king;[13]

having approached,

he sat down for the day-sojoum

at the root of a tree.

Then the Kuru king addressed a trapper,[14] saying:

"Clear a pleasure-ground, good trapper,

in the deer-park;

we will go to see the lovely ground."

"Yes, sire,"

and when the trapper had answered the Kuru king in assent,

he saw, while he was clearing the deer-park,

the venerable Raṭṭhapāla sitting down for the day-sojourn

at the root of a tree;

on seeing him,

he approached the Kuru king,

and having approached,

he spoke thus to him:

"Sire, the deer-park is cleared;

but there is the young man of family, Raṭṭhapāla,

the son of a leading family near this very Thullakoṭṭhita,

and whom yon have constantly praised,

sitting at the root of a tree

for the day-sojourn."

"Well then, good trapper,

no more now today of the pleasure-ground,

but we will now at once

pay respects to the revered Raṭṭhapāla."

And when he had said:

"Give away all the solid and soft food

that has been prepared,"

he had many lovely vehicles harnessed,

and having mounted a lovely vehicle,

he set forth from Thullakoṭṭhita

in great royal pomp

with the many lovely vehicles

so as to see the venerable Raṭṭhapāla.

Having gone by vehicle

for as far as the ground was passable,

and having then descended from the vehicle,

with his princely train

he approached the venerable Raṭṭhapāla on foot;

having approached,

he exchanged greetings with the venerable Raṭṭhapāla;

and having conversed in a friendly and courteous way,

he stood at a respectful distance.

As he was standing at a respectful distance,

the Kuru king spoke thus to the venerable Raṭṭhapāla:

"Let the revered Raṭṭhapāla

sit down here on the elephant-rug."[15]

[260] "No, sire; you sit down,

I am sitting on a seat of my own."

The Kura king sat down

on the prepared seat;

while he was sitting down

the Kuru king spoke thus to the venerable Raṭṭhapāla:

"Good Raṭṭhapāla,

there are these four kinds of loss

followed by which

some (men) here,

having cut off hair and beard,

having donned saffron garments,

go forth from home into homelessness.

What are the four?

Loss through old age,

loss through illness,

loss of wealth,

loss of relations.

■

And what, good Raṭṭhapāla,

is loss through old age?

As to this, good Raṭṭhapāla,

someone is worn,

old,

full of years,

has lived his span

and is at the close of his life.

He reflects thus:

'I am now worn,

old,

full of years,

I have lived my span

and am at the close of my life,

so it is not easy for me

to acquire wealth not already acquired

or to use to advantage

the wealth already acquired.

Suppose that I,

having cut off hair and beard,

having donned saffron garments,

should go forth from home

into homelessness?

So he, followinged1 this loss through old age,

having cut off hair and beard,

having donned saffron garments,

goes forth from home into homelessness.

Good Raṭṭhapāla, this is called

loss through old age.

But the revered Raṭṭhapāla is still young,

endowed with the coal-black hair of radiant youth,

in his early prime,

and there is none of this loss through old age

for the revered Raṭṭhapāla.

What has the good Raṭṭhapāla known

or seen

or heard

that he has gone forth from home

into homelessness?

■

And what, good Raṭṭhapāla, is

loss through illness?

As to this, good Raṭṭhapāla,

someone is ill,

in pain,

grievously ill.

He reflects thus:

'I am now ill,

in pain,

grievously ill,

so it is not easy for me

to acquire wealth not already acquired

or to use to advantage

the wealth already acquired.

Suppose that I,

having cut off hair and beard,

having donned saffron garments,

should go forth from home

into homelessness?

So he, following this loss through illness,

having cut off hair and beard,

having donned saffron garments,

goes forth from home

into homelessness.

Good Raṭṭhapāla, this is called

loss through illness.

But the revered Raṭṭhapāla is still free from illness,

not ailing,

possessed of a good digestion

that is neither too cold

nor too hot,

and there is none of this loss through illness

for the revered Raṭṭhapāla.

What has the good Raṭṭhapāla known

or seen

or heard

that he has gone forth from home

into homelessness?

■

And what, good Raṭṭhapāla, is

loss of wealth?

As to this, good [261] Raṭṭhapāla,

someone is rich,

of great possessions,

very wealthy,

but gradually these riches of his diminish.

He reflects thus:

'Formerly I was rich,

of great possessions,

very wealthy,

but gradually these riches of mine

have diminished,

so it is not easy for me

to acquire wealth not already acquired

or to use to advantage

the wealth already acquired.

Suppose that I,

having cut off hair and beard,

having donned saffron garments,

should go forth from home

into homelessness?

So he, following this loss through wealth,

having cut off hair and beard,

having donned saffron garments,

goes forth from home

into homelessness.

Good Raṭṭhapāla, this is called

loss of wealth.

But the revered Raṭṭhapāla is the son of a leading family

in this very Thullakoṭṭhita,

and there is none of this loss of wealth

for the revered Raṭṭhapāla.

What has the good Raṭṭhapāla known

or seen

or heard

that he has gone forth from home

into homelessness?

■

And what, good Raṭṭhapāla, is

loss of relations?

As to this, good Raṭṭhapāla,

someone has many friends and acquaintances,

kith and kin,

but gradually these relations of his diminish.

He reflects thus:

'Formerly I had many friends and acquaintances,

kith and kin,

but gradually these relations of mine have diminished,

so it is not easy for me

to acquire wealth not already acquired

or to use to advantage

the wealth already acquired.

Suppose that I,

having cut off hair and beard,

having donned saffron garments,

should go forth from home

into homelessness?

So he, following this loss through relations,

having cut off hair and beard,

having donned saffron garments,

goes forth from home

into homelessness.

Good Raṭṭhapāla, this is called

loss of relations.

But the revered Raṭṭhapāla has many friends and acquaintances,

kith and kin,

in this very Thullakoṭṭhita,

and there is none of this loss of relations

for the revered Raṭṭhapāla.

What has the good Raṭṭhapāla known

or seen

or heard

that he has gone forth from home

into homelessness?

■

These, good Raṭṭhapāla,

are the four kinds of loss

followed by which

some (men) here,

having cut off hair and beard,

having donned saffron garments,

go forth from home into homelessness.

But there are none of these

for the revered Raṭṭhapāla.

What has the good Raṭṭhapāla known

or seen

or heard

that he has gone forth from home

into homelessness?"

■

"There are, sire,

four expoundings of Dhamma

expounded by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One;

because I have known

and seen

and heard these

I have gone forth from home

into homelessness.

What are the four?

The first expounding of Dhamma

expounded by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One is that:

'The unstable world

is brought to an end.'[16]

Because I have known

and seen

and heard this

I have gone forth [262] from home

into homelessness.

The second expounding of Dhamma

expounded by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One is that:

'The world is no refuge,

no guard.'

Because I have known

and seen

and heard this

I have gone forth from home

into homelessness.

The third expounding of Dhamma

expounded by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One is that:

'The world is not one's own,

one must go

leaving everything.'

Because I have known

and seen

and heard this

I have gone forth from home

into homelessness.

The fourth expounding of Dhamma

expounded by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One is that:

'The world lacks and is unsatisfied,

a slave to craving.'

Because I have known

and seen

and heard this

I have gone forth from home into homelessness.

These, sire, are the four expoundings of Dhamma

expounded by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One;

because I have known

and seen

and heard these

I have gone forth from home

into homelessness."

■

"The good Raṭṭhapāla says:

'The unstable world

is brought to an end.'

But how is the meaning of this saying to be understood,

good Raṭṭhapāla?"

"What do you think about this, sire?

Were you,

at the age of twenty

or twenty-five,

expert in (handling) an elephant

and a horse

and a chariot

and a bow

and a sword,

strong of leg and arm,

able[17] and proficient in warfare?"

"I, good Raṭṭhapāla,

at the age of twenty

or twenty-five,

was expert in (handling) an elephant

and a horse

and a chariot

and a bow

and a sword,

I was strong of leg and arm,

able and proficient in warfare;

methinks I was sometimes inspired;

I saw none equal to myself in strength."

"What do you think about this, sire?

Are you still so strong in leg and arm,

able and proficient in warfare?"

"No, good Raṭṭhapāla,

I am now worn,

old,

full of years,

I have lived my span

and am at the close of my life -

round eighty years of age.

Sometimes, good Raṭṭhapāla,

when I want to take a step in one direction

I step in another."[18]

"It was in reference to this, sire,

that the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One, said:

'The unstable world [263]

is brought to an end.'

Because I have known

and seen

and heard this

I have gone forth from home

into homelessness."

"It is wonderful, good Raṭṭhapāla,

it is marvellous, good Raṭṭhapāla,

that this was so well spoken

by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One, that:

'The unstable world

is brought to an end.'

For, good Raṭṭhapāla,

the unstable world

is brought to an end.

■

Now, good Raṭṭhapāla,

in this royal family

are squadrons of elephants

and squadrons of horses

and squadrons of chariots

and squadrons of infantry

which, if we were in distress,

would defend us.[19]

The good Raṭṭhapāla says:

'The world is no refuge,

no guard.'

But how is the meaning of this saying to be understood,

good Raṭṭhapāla?"

"What do you think about this, sire?

Have you any chronic illness?"

"I have a chronic illness of wind,

good Raṭṭhapāla.

Sometimes friends and acquaintances,

kith and kin

stand round me, saying:

'Now the Kuru king will pass away,

now the Kuru king will pass away.'"

"What do you think about this, sire?

Would you be able to say

to friends and acquaintances,

kith and kin:

'Let the good friends and acquaintances,

kith and kin,

ease my pain,

let them all share this feeling

so that I could experience

a more buoyant feeling?

Or do you have to experience that feeling alone?"

"I, good Raṭṭhapāla,

am not able to say to friends and acquaintances,

kith and kin:

'Let the good friends and acquaintances,

kith and kin,

ease my pain,

let them all share this feeling

so that I could experience

a more buoyant feeling.

So I have to experience that feeling alone."

"It was in reference to this, sire,

that the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One, said:

'The world is no refuge,

no guard.'

Because I have known

and seen

and heard this

I have gone forth from home

into homelessness."

"It is wonderful, good Raṭṭhapāla,

it is marvellous, good Raṭṭhapāla,

that this was so well spoken

by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One, that:

'The world is no refuge,

no guard.'

For, good Raṭṭhapāla,

the world is no refuge,

no guard.

■

Now, Raṭṭhapāla,

in this royal family

is an abundance of gold coins and gold,

both in the ground

and above it.[20]

The good [264] Raṭṭhapāla says:

'The world is not one's own,

one must go

leaving everything.'

But how is the meaning of this saying to be understood,

good Raṭṭhapāla?"

"What do you think about this, sire?

Although you at present

divert yourself

endowed with

and possessed of

the five strands of sense-pleasures,

will you hereafter be able to say:

'Even so am I diverting myself

endowed with

and possessed of

these same five strands of sense-pleasures?'

Or will others

come into this wealth

while you go on

according to kamma?"

"Although I at present, dear Raṭṭhapāla,

divert myself

endowed with

and possessed of

the five strands of sense-pleasures,

I will not hereafter be able to say:

'Even so am I diverting myself

endowed with

and possessed of

these same five strands of sense-pleasures.'

So others will come into this wealth

while I go on

according to kamma"

"It was in reference to this, sire,

that the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One, said:

'The world is not one's own,

one must go

leaving everything.'

Because I have known

and seen

and heard this

I have gone forth from home

into homelessness."

"It is wonderful, good Raṭṭhapāla,

it is marvellous, good Raṭṭhapāla,

that this was so well spoken

by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One, that:

'The world is not one's own, one must go leaving everything.'

For, good Raṭṭhapāla,

the world is not one's own,

one must go

leaving everything.

■

Now, the good Raṭṭhapāla says:

'The world lacks and is unsatisfied,

a slave to craving.'

But how is the meaning of this saying to be understood,

good Raṭṭhapāla?"

"What do you think about this, sire?

Is the Kuru you dwell in as master,[21]

prosperous?"

"Yes, good Raṭṭhapāla,

the Kuru I dwell in as master is prosperous."

"What do you think about this, sire?

If a trustworthy,

reliable man

were to come to you here from the east

and having approached you

should say:

'If it please you, sire,

you should know that I am coming from the east,

and have seen a great country there,

rich,

prosperous,

thronged with people;

there were many squadrons of elephants there,

squadrons of horses,

squadrons of chariots,

squadrons of infantry;

there is much ivory there,

much gold

both unwrought [265]

and wrought,

many women are there.

And it is possible to conquer it

with such and such a force.

Conquer it, sire.'

What would you do?"

"When I had conquered it, good Raṭṭhapāla,

I should dwell in it as master."

"What do you think about this, sire?

If a trustworthy,

reliable man

were to come to you here from the west

and having approached you

should say:

'If it please you, sire,

you should know that I am coming from the east,

and have seen a great country there,

rich,

prosperous,

thronged with people;

there were many squadrons of elephants there,

squadrons of horses,

squadrons of chariots,

squadrons of infantry;

there is much ivory there,

much gold

both unwrought

and wrought,

many women are there.

And it is possible to conquer it

with such and such a force.

Conquer it, sire.'

What would you do?"

"When I had conquered it, good Raṭṭhapāla,

I should dwell in it as master."

"What do you think about this, sire?

If a trustworthy,

reliable man

were to come to you here from the north

and having approached you

should say:

'If it please you, sire,

you should know that I am coming from the east,

and have seen a great country there,

rich,

prosperous,

thronged with people;

there were many squadrons of elephants there,

squadrons of horses,

squadrons of chariots,

squadrons of infantry;

there is much ivory there,

much gold

both unwrought

and wrought,

many women are there.

And it is possible to conquer it

with such and such a force.

Conquer it, sire.'

What would you do?"

"When I had conquered it, good Raṭṭhapāla,

I should dwell in it as master."

"What do you think about this, sire?

If a trustworthy,

reliable man

were to come to you here from the south

and having approached you

should say:

'If it please you, sire,

you should know that I am coming from the east,

and have seen a great country there,

rich,

prosperous,

thronged with people;

there were many squadrons of elephants there,

squadrons of horses,

squadrons of chariots,

squadrons of infantry;

there is much ivory there,

much gold

both unwrought

and wrought,

many women are there.

And it is possible to conquer it

with such and such a force.

Conquer it, sire.'

What would you do?"

"When I had conquered it, good Raṭṭhapāla,

I should dwell in it as master."

"It was in reference to this, sire,

that the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One, said:

'The world lacks and is unsatisfied,

a slave to craving.'

Because I have known

and seen

and heard this

I have gone forth from home

into homelessness."

"It is wonderful, good Raṭṭhapāla,

it is marvellous, good Raṭṭhapāla,

that this was so well spoken

by the Lord who knows,

who sees,

perfected one,

fully Self-Awakened One, that:

'The world lacks

and is unsatisfied,

a slave to craving.'

For, good Raṭṭhapāla,

the world lacks,

it is unsatisfied,

it is a slave to craving."

The venerable Raṭṭhapāla said this;

having said this,

he further spoke thus;[22]

"I see men of wealth in the world-

acquiring property, from delusion they give not away;

out of greed a hoard of wealth they make,

and hanker sorely after more sense-pleasures.

A king, having forcibly conquered the earth,

inhabiting a land with the ocean its confines,

not satisfied with this side of the sea

hankers after the sea's further side too.

Kings and full many another man

come to their dying their cravings not gone;

[266] as those that still lack they put off the body;

yet in the world is no satisfaction in sense-pleasures.[23]

Letting down their hair, kinsmen bewail him

and say: 'Alas, he is not undying.'

Bearing him wrapped in a shroud,

kindling a pyre, they cremate him then.

Being prodded by stakes, he burns

in the one garment, riches got rid of.

Not to one who is dying are kinsfolk a refuge

any more than are friends or intimates here.

Heirs carry off his wealth;

but the being goes on according to kamma.

Wealth does not follow him who is dying,

nor child or wife, nor wealth or kingdom.

Long life is not gained from wealth,

nor is old age banished by property.

'For brief is this life,' the wise say,

non-eternal, subject to change.

Rich and poor feel the touch,[24]

fool and wise are touched alike.

But the fool, as though struck down by folly, prostrate lies,

while the wise, touched by the touch, trembles not.

Wherefore better than wealth is wisdom

by which one here secures accomplishment.[25]

Not being accomplished in this-becoming or that,[26] they do evil deeds from delusion.

[267] He comes to a womb and to another world,

being bound to samsara,[27] in a successive (round);

one of little wisdom, having faith in him,

comes to a womb and to another world.

As a thief of evil nature, caught in the act

of breaking in, is ruined[28] by his own kamma,

so the race, of evil nature, is hereafter,

in another world, ruined by its own kamma.

Divers sweet, delightful sense-pleasures

in various ways disturb the mind;

having seen the peril in sense-pleasures,

I, O sire, have therefore gone forth.

As fruits from the tree, so fall men,

both young and old, on the break up of the body.

Having seen[29] this too, I have gone forth, sire.

Better indeed is sure recluseship."

Discourse with Raṭṭhapāla

[1] At A. ii. 24 called chief of those gone forth from faith.

[2] The story of Raṭṭhapāla's efforts to be ordained and of the events immediately following is very similar to the story of Sudinna at Vin. iii. 12 ff. There are also some interesting variations.

[3] puttaṃ, of Vin. iii. 12 (and cf. Vin. i. 83) is omitted here, perhaps because Raṭṭhapāla was at this time rather more than a child.

[4] MA. iii. 295 says: at the porch of the door in the middle of a house with seven porched doors. See above, p. 47.

[5] A refusal would mean that without waiting longer the bhikkhu could pass on to the next house; and might receive the necessary alms there.

[6] kuḍḍaṃ nissāya. Perhaps "leaning against a wall." But MA. iii. 297 says "in that district there were halls in benefactors' houses, where seats were prepared and vessels of water, and where those who had gone forth sat down and ate when they were walking for alms. ... For those who have gone forth do not sit down to eat in unsuitable places as do beggars." The exact meaning of kuḍḍa (v.l. kuṭṭa, kuḍḍa- and kuṭṭamūla) in this passage is however not clear.

[7] pitāmahaṃ, perhaps more exactly "ancestors'."

[8] Verses as at Thag. 769-774, there also ascribed to Raṭṭhapāla. The remainder of his verses are at M. ii. 72-74 (Thag. 776-788), with the exception of Thag. ver. 775, 789-703 which occur only there.

[9] This verse also occurs at Dhp. 147, being spoken, according to DhA. iii. 104 on account of Sirimā, the beautiful courtesan of Rājagaha.

[10] bimba, a shape, image; cf. S. i. 134. MA. iii. 301 = DhA. iii. 109 = ThagA. explain by attabhāva.

[11] samussitaṃ. MA. iii. 302 says that, with 300 bones, held together by 900 sinews, smeared with 900 lumps of flesh, it is built up (ussita, erected?) on every side.

[12] bahusaṃkappaṃ, by others.

[13] rājā Koravyo, It is not clear whether Koravya was his personal name or a generic name of the king of the Kurus, See DPPN. s.v. Korabya.

[14] migava. MA. iii. 304 says this is the name of the keeper of the pleasaunce. If so, his name was derived from his occupation. The same word has already occurred in the first line of the last verse above, and there in no way seems to be a proper name. Chalmers translates as "huntsman." As a proper name migava is not included in DPPN. Moreover, in Pali, a proper name is usually further defined to show who the person was: brahman, householder, king and so on.

[15] As at M. ii. 113. Had the word hattkatthara not been translated as "clump of flowers" by Chalmers, it would have needed no comment. As it is, it must be noticed that at Vin. i. 192, D. i. 7, A. i. 181 it is in a sequence with assatthara rathatthara, horse-rug, chariot-rug, and therefore appears to be elephant-rug. MA. iii. 305 says that a thin "elephant-rug" filled with flowers (? bahalapuppho) having been folded double, is spread and indicated (abhilakkhita, distinguished) for it would not be suitable to sit on it uninvited.

[16] Upanīyati loko addhuvo. On upanīyati, to be led, driven, to be carried on or away, see K.S. i. 4, n. 1,

[17] Reading alamatto with the text, other versions and MA. iii. 307 against one tentative v.l. and PED. which read, as in other contexts, alamattho. The meaning in each case however seems to be samattho (as also at DA. 660), to which at MA. iii. 307 is added attabhāvo, the individual. Samattha-atta-bhāva would therefore mean: "the individual is sufficient unto himself," self-reliant, self-sufficient, which also could be taken as a meaning of alam-atta, "self is enough."

[18] Cf. DhA. i. 7 mahallakassa ... hatthapādā anassavā, honti, an old man's arms and legs are disobedient.

[19] pariyodhāya vattissanti. cf. S. i. 72-73 where the Buddhist view is given: that however many squadrons might guard (rakkhanti) a person, yet attā (self) is not guarded by them, tesam arakkhito attā; for theirs is merely an outer guard, not an inner.

[20] vehāsaṭṭha (with v.l. vehāsagata) as at Vin. iii. 48. See B.D. i. p. 79, n. 6 for further references.

[21] ajjhāmsati. Cf. Jā. vi. 273, where koravya is explained as Kururaṭṭha-vāsika, a dweller in the Kuru kingdom.

[22] In the following unmetrical rendering, I have attempted to be more exactly literal than either Mrs. Rhys Davids or Lord Chalmers. Otherwise I would have followed one or other of these beautiful versions, the former to be found in Pss. Breath., and the latter in Fur. Dial ii., and both of which I have found very helpful.

[23] Meaning, I think, that they cannot be satiated.

[24] phusanti phassaṃ, i.e. they touch the touch, namely of dying, maraṇa-phassa, MA. iii. 308.

[25] I.e. arahantship.

[26] bhavābhavesu, explained at MA. iii. 308 as "in low and excellent becomings," and at ThagA. as mahantāmantesu bhavesu. Bhavābhava also occurs at Sn. 1060, 1068; and at ThīgA. 71, saṃsaranto bhavābhave; it means in the various becomings. Cf. phalāphala, a variety, or all kinds, of fruit.

[27] saṃsāram āpajja, undergoes, experiences, produces saṃsāra. Cf. S. i. 37, 38, satto saṃsāram āpādi.

[28] haññati, is struck, hit, killed, destroyed.

[29] In answer to the king's questions, put in the narrative part of this Discourse, Raṭṭhapāla now tells him what he has seen and heard to make him go forth.

ed1 Woodward here has "So he that is followed by this loss through old age...", but the idea is, as above that it is following these losses that some persons give up the world.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

4. Rāja Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

4. The Royal Division

83. Discourse on Makhādeva

Makhādeva Suttaṃ

[267]

THUS have I heard:

At one time the Lord was staying near Mithilā

in Makhādeva's Mango Grove.[2]

Then the Lord smiled (when he [268] came to a) certain place.

Then it occurred to the venerable Ānanda:

"What is the cause,

what the reason

that the Lord is smiling?

Not without motive

do Tathāgatas smile."

Then the venerable Ānanda,

having arranged his robe over one shoulder,

having saluted the Lord with joined palms,

spoke thus to the Lord:

"Now, revered sir, what is the cause,

what the reason

that the Lord is smiling?

Not without motive

do Tathāgatas smile."[3]

"Once upon a time, Ānanda,

in this very Mithilā

there was a king named Makhādeva,

a Dhamma-man,

a king under Dhamma,

firm in Dhamma,

a great king who fared by Dhamma

among brahmans and householders,

townsfolk and countryfolk,

and who observed the Observance

on the fourteenth,

fifteenth

and eighth days

of the half-month.[4]

Then, Ānanda, at the end of many years,

many hundreds of years,

many thousands of years,

King Makhādeva addressed his barber,

saying:

'When, good barber,

you see grey hairs growing on my head,

then you may tell me.'

Ānanda, the barber answered King Makhādeva in assent,

saying,

'Yes, sire.'

Then, Ānanda, at the end of many years,

many hundreds of years,

many thousands of years,

the barber saw grey hairs growing

on King Makhādeva's head.

Seeing that, Ānanda,

he spoke thus to King Makhādeva:

'Death's messengers[5] have appeared to his majesty;

grey hairs are to be seen growing on his head.'

'Well then, good barber,

when you have pulled out those grey hairs properly with the tweezers,

place them on my fingers.'

'Yes, your majesty.'

And when, Ānanda, the barber had answered King Makhādeva in assent,

he pulled out the grey hairs properly with the tweezers

and placed them on King Makhādeva's fingers.

And, Ānanda, King Makhādeva,

having given the boon of a village to the barber,

had the prince who was his eldest son summoned

and spoke thus:

'Dear Prince,

Death's messengers have appeared to me;

grey hairs are to be seen growing on my head.

Human sense-pleasures [269] have been enjoyed by me;

it is now time to seek deva-like sense-pleasures.

Come you, dear Prince,

rule this kingdom.

For I, having cut off my hair and beard,

having donned saffron garments,

will go forth from home

into homelessness.

And now, dear Prince,

when you too see grey hairs growing on your head,

then, having given the boon of a village to the barber,

having handed over the kingdom properly

to the prince who is your eldest son,

having cut off your hair and beard,

having donned saffron garments,

you should go forth from home

into homelessness.

This lovely custom

founded by me

you should maintain;

do not you be the last man after me.

Dear Prince, while two persons exist

and there is a breaking of such a lovely custom,

whichever of these (breaks it)

he is the last man.[6]

So I, dear Prince, speak thus to you:

This lovely custom

founded by me

you should maintain;

do not you be the last man after me.'

Then, Ānanda, King Makhādeva,

having given the boon of the village to the barber,

having handed over the kingdom properly

to the prince who was his eldest son,

having in this very Makhādeva Mango Grove

cut off his hair and beard,

having donned saffron garments,

went forth from home

into homelessness.

He dwelt, having suffused the first quarter with a mind of friendliness,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of friendliness

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of compassion

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of sympathetic joy

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of equanimity

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

But, Ānanda, King Makhādeva

had played at boys' sports[7]

for 84,000 years,

had ruled as a viceroy[8]

for 84,000 years,

and had ruled as a king

for 84,000 years;

for 84,000 years,

gone forth from home into homelessness

in this very Makhādeva Mango Grove,

he fared the Brahma-faring.

He, having developed the four Brahma-abidings,

was one who at the breaking up of the body after dying

reached the Brahma-world.

And, Ānanda, at the end of many years,

many hundreds of years,

many thousands of years,

King Makhādeva's son addressed his barber,

saying:

'When, good barber,

you see grey hairs growing on my head,

then you may tell me.'

Ānanda, the barber answered King Makhādeva's son in assent,

saying,

'Yes, sire.'

Then, Ānanda, at the end of many years,

many hundreds of years,

many thousands of years,

the barber saw grey hairs growing

on King Makhādeva's son head.

Seeing that, Ānanda,

he spoke thus to King Makhādeva's son:

'Death's messengers have appeared to his majesty;

grey hairs are to be seen growing on his head.'

'Well then, good barber,

when you have pulled out those grey hairs properly with the tweezers,

place them on my fingers.'

'Yes, your majesty.'

And when, Ānanda, the barber had answered King Makhādeva's son in assent,

he pulled out the grey hairs properly with the tweezers

and placed them on King Makhādeva's son's fingers.

And, Ānanda, King Makhādeva's son,

having given the boon of a village to the barber,

had the prince who was his eldest son summoned

and spoke thus:

'Dear Prince,

Death's messengers have appeared to me;

grey hairs are to be seen growing on my head.

Human sense-pleasures have been enjoyed by me;

it is now time to seek deva-like sense-pleasures.

Come you, dear Prince,

rule this kingdom.

For I, having cut off my hair and beard,

having donned saffron garments,

will go forth from home

into homelessness.

And now, dear Prince,

when you too see grey hairs growing on your head,

then, having given the boon of a village to the barber,

having handed over the kingdom properly

to the prince who is your eldest son,

having cut off your hair and beard,

having donned saffron garments,

you should go forth from home

into homelessness.

This lovely custom

founded by me

you should maintain;

do not you be the last man after me.

Dear Prince, while two persons exist

and there is a breaking of such a lovely custom,

whichever of these (breaks it)

he is the last man.

So I, dear Prince, speak thus to you:

This lovely custom

founded by me

you should maintain;

do not you be the last man after me.'

Then, Ānanda, King Makhādeva's son,

having given the boon of the village to the barber,

having handed over the kingdom properly

to the prince who was his eldest son,

having in this very Makhādeva Mango Grove

cut off his hair and beard,

having donned saffron garments,

went forth from home

into homelessness.

He dwelt, having suffused the first quarter with a mind of friendliness,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of friendliness

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of compassion

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of sympathetic joy

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of equanimity

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

But, Ānanda, King Makhādeva's son

had played at boys' sports

for 84,000 years,

had ruled as a viceroy

for 84,000 years,

and had ruled as a king

for 84,000 years;

for 84,000 years,

gone forth from home into homelessness

in this very Makhādeva Mango Grove,

he fared the Brahma-faring.

He, having developed the four Brahma-abidings,

was [270] one who at the breaking up of the body after dying

reached the Brahma-world.

And then, Ānanda, King Makhādeva's sons' descendants

who succeeded him,

after 84,(KM) years as nobles,

having in this very Makhādeva Mango Grove

cut off their hair and beards,

having donned saffron garments,

went forth from home into homelessness.

These dwelt, having suffused the first quarter with a mind of friendliness,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of friendliness

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

These dwelt, having suffused the first quarter with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of compassion

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

These dwelt, having suffused the first quarter with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of sympathetic joy

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

These dwelt, having suffused the first quarter with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of equanimity

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

These, having developed the four Brahma-abidings,

were those who at the breaking up of the body after dying

reached the Brahma-world.

Nimi was the last of these kings,

a Dhamma-man,

a king under Dhamma,

firm in Dhamma,

a great king who fared by Dhamma

among brahmans and householders,

townsfolk and countryfolk,

and who observed the Observance

on the fourteenth,

fifteenth

and eighth days of the half-month.

Once upon a time, Ānanda,

when the Devas of the Thirty-Three

were sitting down gathered together

in the Sudhammā debating hall,

this chance talk arose:

'Indeed it is a gain for the Videhas[9]

indeed it is well gotten by the Videhas

in that their king Nimi is a Dhamma-man,

a king under Dhamma,

firm in Dhamma,

a great king who fares by Dhamma

among brahmans and householders,

townsfolk and countryfolk,

and who observes the Observance

on the fourteenth,

fifteenth

and eighth days of the half-month.'

Then, Ānanda,

Sakka, the lord of devas,

addressed the Devas of the Thirty-Three:

saying;

'Do you, good sirs,

want to see King Nimi?'

'We, good sir, want to see King Nimi.'

At that time King Nimi,

keeping an Observance day,

having washed his head on that Observance day -

a fifteenth day -

was sitting down on an upper terrace of his palace.

Then, Ānanda,

as a strong man might stretch out his bent arm

or might bend back his outstretched arm,

so did Sakka, the lord of devas,

disappearing from the Devas of the Thirty-Three,

appear before King Nimi.

Then, Ānanda, Sakka, the lord of devas,

spoke thus to King Nimi:

'It is a gain for you, sire,

it is well gotten by you, sire.

Sire, the Devas of the Thirty-Three

are sitting down in the Sudhammā debating hall,

praising you and saying:

"Indeed it is a gain for the Videhas

indeed it is well gotten by the Videhas

in that their king Nimi is a Dhamma-man,

a king under Dhamma,

firm in Dhamma,

a great king who fares by Dhamma

among brahmans and householders,

townsfolk and countryfolk,

and who observes the Observance

on the fourteenth,

fifteenth

and eighth days of the half-month."

Sire, the Devas of the Thirty-Three

are anxious to see you,

so I, sire, will send you a chariot

harnessed [271] with a thousand thoroughbreds;

sire, you should mount the deva-like vehicle without hesitation.'

Ānanda, King Nimi consented by becoming silent.

Then, Ānanda, Sakka, the lord of devas,

summoned the charioteer Mātali and said:

'Come you, good Mātali,

having harnessed a chariot with a thousand thoroughbreds,

and having approached King Nimi,

speak thus:

"This chariot,

harnessed with a thousand thoroughbreds,

has been sent to you by Sakka, the lord of devas.

Sire, you should mount the deva-like vehicle without hesitation."'

'So be it, your honour.'

And, Ānanda, Mātali the charioteer,

having answered Sakka, the lord of devas, in assent,

having harnessed a chariot with a thousand thoroughbreds

and having approached King Nimi,

spoke thus:

'This chariot, sire,

harnessed with a thousand thoroughbreds,

has been sent to you by Sakka, the lord of devas;

sire, you should mount the deva-like vehicle without hesitation.

And, moreover, sire,

by which (route) do I conduct you[10] -

that by which evil deeds

undergo the ripening of evil deeds

or that by which lovely deeds

undergo the ripening of lovely deeds?'[11]

'Conduct me by both, Mātali.'

So, Ānanda, the charioteer Mātali

brought King Nimi

to the Sudhammā debating hall.

And, Ānanda, Sakka, the lord of devas,

saw King Nimi approaching from the distance;

seeing him,

he spoke to King Nimi:

'Come, sire,

you are welcome, sire.

Sire, the Devas of the Thirty-Three are sitting down

in the Sudhammā debating hall

praising you,

and saying:

"Indeed it is a gain for the Videhas

indeed it is well gotten by the Videhas

in that their king Nimi is a Dhamma-man,

a king under Dhamma,

firm in Dhamma,

a great king who fares by Dhamma

among brahmans and householders,

townsfolk and countryfolk,

and who observes the Observance

on the fourteenth,

fifteenth

and eighth days of the half-month."

Sire, the Devas of the Thirty-Three

are anxious to see you.

Rejoice, sire,

among the Devas

with a deva's majesty.'

'Enough, good sir;

let me return to Mithilā itself

where I will fare by Dhamma

among brahmans and householders,

townsfolk and countryfolk

and will observe the Observance

on the fourteenth,

fifteenth

and eighth days of the half-month.'

Then, Ānanda, Sakka, the lord of devas,

summoned the charioteer Mātali and said:

'Come you, good Mātali, having harnessed a chariot with a thousand thoroughbreds,

take King Nimi back to Mithila itself.'

[272] 'So be it, your honour.'[12]

And, Ānanda, Mātali the charioteer,

having answered Sakka, the lord of devas, in assent,

harnessed a chariot with a thousand thoroughbreds

and took King Nimi back to Mithilā itself.

While he was there, Ānanda,

King Nimi fared by Dhamma,

among brahmans and householders,

townsfolk and countryfolk,

and he observed the Observance

on the fourteenth,

fifteenth

and eighth days

of the half-month.

Then, Ānanda, at the end of many years,

many hundreds of years,

many thousands of years,

King Nimi addressed his barber,

saying:

'When, good barber,

you see grey hairs growing on my head,

then you may tell me.'

Ānanda, the barber answered King Nimi in assent,

saying,

'Yes, sire.'

Then, Ānanda, at the end of many years,

many hundreds of years,

many thousands of years,

the barber saw grey hairs growing

on King Nimi's head.

Seeing that, Ānanda,

he spoke thus to King King Nimi:

'Death's messengers have appeared to his majesty;

grey hairs are to be seen growing on his head.'

'Well then, good barber,

when you have pulled out those grey hairs properly with the tweezers,

place them on my fingers.'

'Yes, your majesty.'

And when, Ānanda, the barber had answered King Nimi in assent,

he pulled out the grey hairs properly with the tweezers

and placed them on King Nimi's fingers.

And, Ānanda, King Nimi,

having given the boon of a village to the barber,

had the prince who was his eldest son summoned

and spoke thus:

'Dear Prince,

Death's messengers have appeared to me;

grey hairs are to be seen growing on my head.

Human sense-pleasures have been enjoyed by me;

it is now time to seek deva-like sense-pleasures.

Come you, dear Prince,

rule this kingdom.

For I, having cut off my hair and beard,

having donned saffron garments,

will go forth from home

into homelessness.

And now, dear Prince,

when you too see grey hairs growing on your head,

then, having given the boon of a village to the barber,

having handed over the kingdom properly

to the prince who is your eldest son,

having cut off your hair and beard,

having donned saffron garments,

you should go forth from home

into homelessness.

This lovely custom

founded by me

you should maintain;

do not you be the last man after me.

Dear Prince, while two persons exist

and there is a breaking of such a lovely custom,

whichever of these (breaks it)

he is the last man.

So I, dear Prince, speak thus to you:

This lovely custom

founded by me

you should maintain;

do not you be the last man after me.'

Then, Ānanda, King Nimi,

having given the boon of the village to the barber,

having handed over the kingdom properly

to the prince who was his eldest son,

having in this very Makhādeva Mango Grove

cut off his hair and beard,

having donned saffron garments,

went forth from home

into homelessness.

He dwelt, having suffused the first quarter with a mind of friendliness,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of friendliness

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of compassion

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of sympathetic joy

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of equanimity

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

But, Ānanda, King Nimi

had played at boys' sports

for 84,000 years,

had ruled as a viceroy

for 84,000 years,

and had ruled as a king

for 84,000 years;

for 84,000 years,

gone forth from home into homelessness

in this very Makhādeva Mango Grove,

he fared the Brahma-faring.

He, having developed the four Brahma-abidings,

was one who at the breaking up of the body after dying

reached the Brahma-world.

But, Ānanda, King Nimi's son was called Kaḷārajanaka.

He did not go forth from home

into homelessness.

He broke that lovely custom;

of those (who observed it)

he was the last man.

It may be that this occurs to you, Ānanda:

'At that time King Makhādeva

by whom that lovely custom was founded

was someone else.'

But this, Ānanda, must not be understood thus.

I, at that time, was King Makhādeva,

I founded that lovely custom;

the folk that came after

maintained that lovely custom founded by me.

But that lovely custom, Ānanda,

did not conduce to turning away from,

nor to dispassion,

stopping,

tranquillity,

super-knowledge,

self-awakening

or nibbāna -

only to reaching the Brahma-world.

But this lovely custom founded by me now, Ānanda,

conduces to absolute turning away from,

to dispassion,

stopping,

tranquillity,

super-knowledge,

self-awakening

and nibbāna.

And what, Ānanda,

is the lovely custom founded by me now

that conduces to absolute turning away from,

to dispassion,

stopping,

tranquillity,

super-knowledge,

self-awakening

and nibbāna.?

It is this ariyan eightfold Way itself,

that is to say,

perfect view,

perfect thought,

perfect speech,

perfect action,

perfect mode of livelihood,

perfect endeavour,

perfect mindfulness,

perfect concentration.

It is this lovely custom founded by me now, Ānanda, that conduces to absolute turning away from away from,

to dispassion,

stopping,

tranquillity,

super-knowledge,

self-awakening

and nibbāna.

I, Ānanda, speak about it thus:

This lovely custom founded by me

you should maintain;

do not you be the last man after me.

Ānanda, while two persons exist

and there is a breaking of such a lovely custom,

whichever one of these (breaks it),

he is the last man.

In regard to this, I, Ānanda,

speak to you thus:

This lovely custom founded by me

you should maintain;

do not you be the last man after me."

[273] Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Discourse on Makhādeva:

The Third

[1] Cf. Makhādeva Jātaka, No. 9, and Nimi Jātaka, No. 541.

[2] This Grove was originally planted by Makhādeva, and although other kings replaced trees that had died, the Grove was known by its early name, MA. iii. 309.

[3] Cf. M. Sta. 81.

[4] At Vin. i. 101 it is recorded that wanderers belonging to other sects gathered together on these days so as to speak Dhamma. Buddhist monks were then allowed (by the Lord) to do the same, and a new ruling was subsequently introduced allowing them to recite the Pātimokkha, or Observance (recently devised by the Teacher) once in every half-month. Vin. i. 104. (See B.D. iv. 130 ff.).

[5] devadūtā. MA. iii. 310 says "the deva is death (maccu); his messengers are devadūtā."Cf. Devadūtā-Sutta, M. Sta. No. 130; and Devadūtavagga at A. i. 132 ff.

[6] Chalmers has "he who breaks it is the last of the line."

[7] Cf. with Mahāsudassana at D. ii. 196.

[8] See A. iii. 154 on making vice-royalty one's aim.

[9] Mithilā was the capital of Videha.

[10] katamena taṃ nemi. In the Nimi Jātaka (Jā. vi. 104), where the whole episode is given in much greater detail, the reading is kena taṃ nemi maggena. For the one road goes to Niraya Hell and the other to a deva-world.

[11] Perhaps "doers of evil deeds and doers of lovely deeds" should be understood. In spite of Bu.'s verse in Vism. that the deed exists but not the doer of it, at MA. iii. 316 he says pāpakammantā pāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvediyanti, "doers of evil undergo the ripening of evil deeds."

[12] Here: evaṃ bhaddan tava; above evaṃ hotu bhaddan tava. MA. iii. 314 says; evaṃ hotu bhaddakan tava vacanan ti vatvā.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

4. Rāja Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

4. The Royal Division

84. Discourse at Madhura

Madhura Suttaṃ

[273]

THUS have I heard:

At one time the venerable Kaccāna the Great was staying near Madhurā in the Gundā Grove.[1]

Avantiputta,[2] king of Madhurā, heard that the recluse Kaccāna was staying near Madhurā in the Gundā Grove and

that of that revered Kaccāna

a lovely report had gone forth thus:

'He is clever,

experienced,

wise,

one who has heard much,

a brilliant speaker,

of lovely intelligence,

senior

as well as being a perfected one.

Good is the sight of perfected ones like this.'

Then Avantiputta, king of Madhurā,

having had many splendid vehicles harnessed,

having mounted a splendid vehicle,

set out from Madhurā

with the many splendid vehicles

and with great royal pomp

so as to see the venerable Kaccāna the Great.

He went by vehicle as long as the ground was passable,

then, having dismounted from the vehicle,

he approached the venerable Kaccāna the Great on foot;

having approached,

he exchanged greetings with the venerable Kaccāna the Great;

and having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Avantiputta, king of Madhurā,

spoke thus to the venerable Kaccāna the Great:

"Good Kaccāna,

brahmans speak thus:

'Only brahmans form the best caste,

all other castes are low;

only brahmans form the fair caste,

all other casts are dark;

only brahmans are pure,

not non-brahmans;

brahmans are own sons of Brahmā,

born of his mouth,

born of Brahmā, formed by Brahmā, heirs to Brahmā.'[3]

What does the reverend Kaccāna say to this?"

"Sire, this is merely a sound in the world, that:

'Only brahmans [274] form the best caste,

all other castes are low;

only brahmans form the fair caste,

all other casts are dark;

only brahmans are pure,

not non-brahmans;

brahmans are own sons of Brahmā,

born of his mouth,

born of Brahmā, formed by Brahmā, heirs to Brahmā.'

This is a way in which it can be said, sire, that this is merely a sound in the world, that:

'Only brahmans form the best caste,

all other castes are low;

only brahmans form the fair caste,

all other casts are dark;

only brahmans are pure,

not non-brahmans;

brahmans are own sons of Brahmā,

born of his mouth,

born of Brahmā, formed by Brahmā, heirs to Brahmā.'

What do you think about this, sire?

Even if a noble were to thrive in wealth or corn or gold or silver,

could he have as his obedient servant another noble to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably,[4]

or could he have a brahman

or could he have a merchant

or could he have a worker

to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably?"

"Good Kaccāna, if a noble were to thrive in wealth or corn or gold or silver

he could have as his obedient servant a noble to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably,

or he could have a brahman,

or he could have a merchant,

or he could have a worker

to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably."

"What do you think about this, sire?

Even if a brahman were to thrive in wealth or corn or gold or silver,

could he have as his obedient servant another brahman to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably,

or could he have a noble

or could he have a merchant

or could he have a worker

to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably?"

"Good Kaccāna, if a brahman were to thrive in wealth or corn or gold or silver,

he could have as his obedient servant another brahman to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably,

or he could have a noble

or he could have a merchant

or he could have a worker

to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably."

"What do you think about this, sire?

Even if a merchant were to thrive in wealth or corn or gold or silver,

could he have as his obedient servant another merchant to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably,

or could he have a noble

or could he have a brahman

or could he have a worker

to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably?"

"Good Kaccāna, if a merchant were to thrive in wealth or corn or gold or silver,

he could have as his obedient servant another merchant to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably,

or he could have a noble

or he could have a brahman

or he could have a worker

to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably."

"What do you think about this, sire?

Even if a worker were to thrive in wealth or corn or gold or silver,

could he have as his obedient servant another worker to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably,

or could he have a noble

or could he have a brahman

or could he have a merchant

to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably?"

"Good Kaccāna, if a worker were to thrive in wealth or corn or gold or silver,

he could have as his obedient servant another worker to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably,

or he could have a noble

or he could have a brahman

or he could have a merchant

to get up earlier than he would,

to go later to rest,

carrying out his pleasure,

speaking affably."

[275] "What do you think about this, sire?

This being so,

are these four castes exactly the same or not?

Or how does this seem to you?"

"Indeed, good Kaccāna,

this being so,

these four castes are exactly the same;

I do not see any difference between them in this respect."

"This is a way in which it can be said, sire, that this is merely a sound in the world, that:

'Only brahmans form the best caste,

all other castes are low;

only brahmans form the fair caste,

all other casts are dark;

only brahmans are pure,

not non-brahmans;

brahmans are own sons of Brahmā,

born of his mouth,

born of Brahmā, formed by Brahmā, heirs to Brahmā.'

What do yon think about this, sire?

If a noble made onslaught on creatures here,

took what had not been given,

wrongly enjoyed pleasures of the senses,

were a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view -

would he at the breaking up of the body after dying

arise in the sorrowful way,

the bad bourn,

the Downfall,

Niraya Hell?

Or not?

Or how does this seem to you?"

"If a noble, good Kaccāna,

made onslaught on creatures,

took what had not been given,

wrongly enjoyed pleasures of the senses,

were a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view -

at the breaking up of the body after dying

he would arise in the sorrowful way,

the bad bourn,

the Downfall,

Niraya Hell.

This is how it seems to me,

and thus have I heard it from perfected ones."

"It is good,

it is good, sire;

it is good that it seems thus to you, sire,

and it is good that you have heard this from perfected ones.

What do you think about this, sire?

If a brahman made onslaught on creatures here,

took what had not been given,

wrongly enjoyed pleasures of the senses,

were a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view -

would he at the breaking up of the body after dying

arise in the sorrowful way,

the bad bourn,

the Downfall,

Niraya Hell?

Or not?

Or how does this seem to you?"

"If a brahman, good Kaccāna,

made onslaught on creatures,

took what had not been given,

wrongly enjoyed pleasures of the senses,

were a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view -

at the breaking up of the body after dying

he would arise in the sorrowful way,

the bad bourn,

the Downfall,

Niraya Hell.

This is how it seems to me,

and thus have I heard it from perfected ones."

"It is good,

it is good, sire;

it is good that it seems thus to you, sire,

and it is good that you have heard this from perfected ones.

What do you think about this, sire?

If a merchant made onslaught on creatures here,

took what had not been given,

wrongly enjoyed pleasures of the senses,

were a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view -

would he at the breaking up of the body after dying

arise in the sorrowful way,

the bad bourn,

the Downfall,

Niraya Hell?

Or not?

Or how does this seem to you?"

"If a merchant, good Kaccāna,

made onslaught on creatures,

took what had not been given,

wrongly enjoyed pleasures of the senses,

were a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view -

at the breaking up of the body after dying

he would arise in the sorrowful way,

the bad bourn,

the Downfall,

Niraya Hell.

This is how it seems to me,

and thus have I heard it from perfected ones."

"It is good,

it is good, sire;

it is good that it seems thus to you, sire,

and it is good that you have heard this from perfected ones.

What do you think about this, sire?

If a worker made onslaught on creatures here,

took what had not been given,

wrongly enjoyed pleasures of the senses,

were a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view -

would he at the breaking up of the body after dying

arise in the sorrowful way,

the bad bourn,

the Downfall,

Niraya Hell?

Or not?

Or how does this seem to you?"

"If a worker, good Kaccāna,

made onslaught on creatures,

took what had not been given,

wrongly enjoyed pleasures of the senses,

were a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view -

at the breaking up of the body after dying

he would arise in the sorrowful way,

the bad bourn,

the Downfall,

Niraya Hell.

This is how it seems to me,[5]

and thus have I heard it from perfected ones."

"It is good,

it is good, sire;

it is good that it seems thus to you, sire,

and it is good that you have heard this from perfected ones.

"What do you think about this, sire?

This being so,

are these four castes exactly the same or not?

Or how does this seem to you?"

"Indeed, good Kaccāna,

this being so,

these four castes are exactly the same;

I do not see any difference between them in this respect."

"This is a way in which it can be said, sire, that this is merely a sound in the world, that:

'Only brahmans form the best caste,

all other castes are low;

only brahmans form the fair caste,

all other casts are dark;

only brahmans are pure,

not non-brahmans;

brahmans are own sons of Brahmā,

born of his mouth,

born of Brahmā, formed by Brahmā, heirs to Brahmā.'

What do you think about this, sire?

If a noble refrained from onslaught on creatures here,

from taking what had [276] not been given,

from wrong enjoyment of the sense-pleasures,

from being a liar,

from slanderous speech,

from harsh speech,

from being a gossip,

were not covetous,

were benevolent in mind

and of right view -

would he at the breaking up of the body after dying

arise in a good bourn,

a heaven world?

Or not?

Or how does this seem to you?"

"If a noble, good Kaccāna,

refrained from onslaught of creatures

from taking what had not been given,

from wrong enjoyment of the sense-pleasures,

from being a liar,

from slanderous speech,

from harsh speech,

from being a gossip,

were not covetous,

were benevolent in mind

and of right view -

at the breaking up of the body after dying

he would arise in a good bourn,

a heaven world.

This is how it seems to me,

and thus have I heard it from perfected ones."

"It is good,

it is good, sire;

it is good that it seems thus to you, sire,

and it is good that you have heard this from perfected ones.

What do you think about this, sire?

If a brahman refrained from onslaught on creatures here,

from taking what had not been given,

from wrong enjoyment of the sense-pleasures,

from being a liar,

from slanderous speech,

from harsh speech,

from being a gossip,

were not covetous,

were benevolent in mind

and of right view -

would he at the breaking up of the body after dying

arise in a good bourn,

a heaven world?

Or not?

Or how does this seem to you?"

"If a brahman, good Kaccāna,

refrained from onslaught of creatures

from taking what had not been given,

from wrong enjoyment of the sense-pleasures,

from being a liar,

from slanderous speech,

from harsh speech,

from being a gossip,

were not covetous,

were benevolent in mind

and of right view -

at the breaking up of the body after dying

he would arise in a good bourn,

a heaven world.

This is how it seems to me,

and thus have I heard it from perfected ones."

"It is good,

it is good, sire;

it is good that it seems thus to you, sire,

and it is good that you have heard this from perfected ones.

What do you think about this, sire?

If a merchant refrained from onslaught on creatures here,

from taking what had not been given,

from wrong enjoyment of the sense-pleasures,

from being a liar,

from slanderous speech,

from harsh speech,

from being a gossip,

were not covetous,

were benevolent in mind

and of right view -

would he at the breaking up of the body after dying

arise in a good bourn,

a heaven world?

Or not?

Or how does this seem to you?"

"If a merchant, good Kaccāna,

refrained from onslaught of creatures

from taking what had not been given,

from wrong enjoyment of the sense-pleasures,

from being a liar,

from slanderous speech,

from harsh speech,

from being a gossip,

were not covetous,

were benevolent in mind

and of right view -

at the breaking up of the body after dying

he would arise in a good bourn,

a heaven world.

This is how it seems to me,

and thus have I heard it from perfected ones."

"It is good,

it is good, sire;

it is good that it seems thus to you, sire,

and it is good that you have heard this from perfected ones.

What do you think about this, sire?

If a worker refrained from onslaught on creatures here,

from taking what had not been given,

from wrong enjoyment of the sense-pleasures,

from being a liar,

from slanderous speech,

from harsh speech,

from being a gossip,

were not covetous,

were benevolent in mind

and of right view -

would he at the breaking up of the body after dying

arise in a good bourn,

a heaven world?

Or not?

Or how does this seem to you?"

"If a worker, good Kaccāna,

refrained from onslaught of creatures

from taking what had not been given,

from wrong enjoyment of the sense-pleasures,

from being a liar,

from slanderous speech,

from harsh speech,

from being a gossip,

were not covetous,

were benevolent in mind

and of right view -

at the breaking up of the body after dying

he would arise in a good bourn,

a heaven world.

This is how it seems to me,

and thus have I heard it from perfected ones."

"It is good,

it is good, sire;

it is good that it seems thus to you, sire,

and it is good that you have heard this from perfected ones.

"What do you think about this, sire?

This being so,

are these four castes exactly the same or not?

Or how does this seem to you?"

"Indeed, good Kaccāna,

this being so,

these four castes are exactly the same;

I do not see any difference between them in this respect."

"This is a way in which it can be said, sire, that this is merely a sound in the world, that:

'Only brahmans form the best caste,

all other castes are low;

only brahmans form the fair caste,

all other casts are dark;

only brahmans are pure,

not non-brahmans;

brahmans are own sons of Brahmā,

born of his mouth,

born of Brahmā, formed by Brahmā, heirs to Brahmā.'

What do you think about this, sire?

If a noble were to break into a house,

or carry off loot,

or commit a robbery,

or make an ambush,

or commit adultery,[6]

and if men who had captured him

were to show him to you, and say:

'This, your majesty, is the thief

who is doing evil to you,

decree what punishment you like for him' -

what would you do to him?"

"Good Kaccāna, we should kill him

or ruin him

or banish him

or deal with him as we liked.[7]

What is the cause of this?

Good Kaccāna, the designation of 'noble'

that he once had

has now disappeared for him,

and he is reckoned simply as 'thief.'"

[277] What do you think about this, sire?

If a brahman were to break into a house,

or carry off loot,

or commit a robbery,

or make an ambush,

or commit adultery,

and if men who had captured him

were to show him to you, and say:

'This, your majesty, is the thief

who is doing evil to you,

decree what punishment you like for him' -

what would you do to him?"

"Good Kaccāna, we should kill him

or ruin him

or banish him

or deal with him as we liked.

What is the cause of this?

Good Kaccāna, the designation of 'brahman'

that he once had

has now disappeared for him,

and he is reckoned simply as 'thief.'"

What do you think about this, sire?

If a merchant were to break into a house,

or carry off loot,

or commit a robbery,

or make an ambush,

or commit adultery,

and if men who had captured him

were to show him to you, and say:

'This, your majesty, is the thief

who is doing evil to you,

decree what punishment you like for him' -

what would you do to him?"

"Good Kaccāna, we should kill him

or ruin him

or banish him

or deal with him as we liked.

What is the cause of this?

Good Kaccāna, the designation of 'merchant'

that he once had

has now disappeared for him,

and he is reckoned simply as 'thief.'"

What do you think about this, sire?

If a worker were to break into a house,

or carry off loot,

or commit a robbery,

or make an ambush,

or commit adultery,

and if men who had captured him

were to show him to you, and say:

'This, your majesty, is the thief

who is doing evil to you,

decree what punishment you like for him' -

what would you do to him?"

"Good Kaccāna, we should kill him

or ruin him

or banish him

or deal with him as we liked.

What is the cause of this?

Good Kaccāna, the designation of 'worker'

that he once had

has now disappeared for him,

and he is reckoned simply as 'thief.'"

"What do you think about this, sire?

This being so,

are these four castes exactly the same or not?

Or how does this seem to you?"

"Indeed, good Kaccāna,

this being so,

these four castes are exactly the same;

I do not see any difference between them in this respect."

"This is a way in which it can be said, sire, that this is merely a sound in the world, that:

'Only brahmans form the best caste,

all other castes are low;

only brahmans form the fair caste,

all other casts are dark;

only brahmans are pure,

not non-brahmans;

brahmans are own sons of Brahmā,

born of his mouth,

born of Brahmā, formed by Brahmā, heirs to Brahmā.'

What do you think about this, sire?

If a noble,

having cut off his hair and beard here,[8]

having donned saffron robes,

should have gone forth from home into homelessness,

and is one that refrains from onslaught on creatures,

from taking what has not been given,

from lying speech,

is a one-meal-man,

a Brahma-farer,

virtuous,

of lovely character -

what would you do to him?"

"Good Kaccāna,

we should salute him

or rise up before him

or offer him a seat

or invite him to the requisites of robe-material,

almsfood,

lodgings

and medicines for the sick,

or we should have proper watch and ward and guard provided for him.[9]|| ||

What is the cause of this?|| ||

Good Kaccāna,

the designation of 'noble'

that he once had

has now disappeared for him,

and he is reckoned simply as 'recluse.'"

What do you think about this, sire?

If a brahman,

having cut off his hair and beard here,

having donned saffron robes,

should have gone forth from home into homelessness,

and is one that refrains from onslaught on creatures,

from taking what has not been given,

from lying speech,

is a one-meal-man,

a Brahma-farer,

virtuous,

of lovely character -

what would you do to him?"

"Good Kaccāna,

we should salute him

or rise up before him

or offer him a seat

or invite him to the requisites of robe-material,

almsfood,

lodgings

and medicines for the sick,

or we should have proper watch and ward and guard provided for him.|| ||

What is the cause of this?|| ||

Good Kaccāna,

the designation of 'brahman'

that he once had

has now disappeared for him,

and he is reckoned simply as 'recluse.'"

What do you think about this, sire?

If a merchant,

having cut off his hair and beard here,

having donned saffron robes,

should have gone forth from home into homelessness,

and is one that refrains from onslaught on creatures,

from taking what has not been given,

from lying speech,

is a one-meal-man,

a Brahma-farer,

virtuous,

of lovely character -

what would you do to him?"

"Good Kaccāna,

we should salute him

or rise up before him

or offer him a seat

or invite him to the requisites of robe-material,

almsfood,

lodgings

and medicines for the sick,

or we should have proper watch and ward and guard provided for him.|| ||

What is the cause of this?|| ||

Good Kaccāna,

the designation of 'merchant'

that he once had

has now disappeared for him,

and he is reckoned simply as 'recluse.'"

What do you think about this, sire?

If a worker,

having cut off his hair and beard here,

having donned saffron robes,

should have gone forth from home into homelessness,

and is one that refrains from onslaught on creatures,

from taking what has not been given,

from lying speech,

is a one-meal-man,

a Brahma-farer,

virtuous,

of lovely character -

what would you do to him?"

"Good Kaccāna,

we should salute him

or rise up before him

or offer him a seat

or invite him to the requisites of robe-material,

almsfood,

lodgings

and medicines for the sick,

or we should have proper watch and ward and guard provided for him.|| ||

What is the cause of this?|| ||

Good Kaccāna,

the designation of 'worker'

that he once had

has now disappeared for him,

and he is reckoned simply as 'recluse.'"

"What do you think about this, sire?

This being so,

are these four castes exactly the same or not?

Or how does this seem to you?"

"Indeed, good Kaccāna,

this being so,

these four castes are exactly the same;

I do not see any difference between them in this respect."

"This is a way in which it can be said, sire, that this is merely a [278] sound in the world, that:

'Only brahmans form the best caste,

all other castes are low;

only brahmans form the fair caste,

all other casts are dark;

only brahmans are pure,

not non-brahmans;

brahmans are own sons of Brahmā,

born of his mouth,

born of Brahmā, formed by Brahmā, heirs to Brahmā.'

When this had been said, Avantiputta, king of Madhurā,

spoke thus to the venerable Kaccāna the Great:

"Excellent, good Kaccāna,

excellent, good Kaccāna.

It is as if one might set upright

what had been upset,[10]

or might disclose what was covered,

or show the way to one who had gone astray,

or bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so in many a figure has dhamma been made clear by the good Kaccāna.

Thus I am going to the revered Kaccāna for refuge

and to dhamma

and to the Order of monks.

May the revered Kaccāna accept me as a lay-disciple

going for refuge from today forth

for as long as life lasts."

"But do not you, sire, go for refuge to me.

You must go for refuge

only to that Lord to whom I have gone for refuge."

"But where, good Kaccāna, is this Lord staying now,

perfected one,

fully Self-Awakened One?"

"Sire, this Lord,

perfected one,

fully Self-Awakened One,

has now attained final nibbāna."

"Good Kaccāna, if we should hear that that Lord were ten ... twenty thirty ... forty ... fifty yojana distant we should go the fifty yojana

so as to see that Lord.

And, good Kaccāna,

even if we heard that the Lord were a hundred yojana distant,

we should go the hundred yojana

so as to see that Lord,

perfected one,

fully Self-Awakened One.

But, good Kaccāna,

since the Lord has attained final nibbāna,

we are going for refuge to that Lord

who has attained final nibbana

and to dhamma

and to the Order of monks.

May the revered Kaccāna accept me as a lay-disciple

going for refuge from today forth

for as long as life lasts."

Discourse at Madhurā: The Fourth

[1] As at A. i. 67. This Madhurā Is on the Jumna.

[2] MA. iii. 319: the son of the daughter of the king of Avanti.

[3] As at M. ii. 148; D. iii. 81.

[4] Cf. D. i. 60; A. iii. 37.

[5] Omitted in the text, in error judging from the king's response.

[6] As at M. i. 87.

[7] Various punishments are named at M. i. 87.

[8] The following passage down to "guard provided for him" also occurs at M. ii. 101.

[9] Cf. D. i. 61. "Proper" or "legitimate," dhammika, here seems to mean "recognised or understood as being customary."MA. iii. 321 says the arrangement would be like that (traditional one) where gatherers of sticks and leaves do not enter the vihara of a Naked Ascetic, or where hunters and trappers do not catch animals or fish within the boundary of a vihāra.

[10] From here to the end of this Discourse, compare with M. ii. 162-163.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

4. Rāja Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

4. The Royal Division

85. Discourse to Prince Bodhi

Bodhi-Rāja-Kumāra Suttaṃ

[279]

THUS have I heard:

At one time the Lord was staying among the Bhaggas

in Suṃsumāragira

in Bhesakaḷā Grove

in the deer-park.

At that time Prince Bodhi had a palace named Kokanada;[1]

it had not long been built

and had had not (yet) been inhabited

by a recluse

or brahman

or by any human being.

Then Prince Bodhi addressed the brahman youth Sañjikā's son,

saying:

"Come you, good Sañjikā's son,

approach the Lord;

having approached,

in my name salute the Lord's feet with your head,

and ask whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort,

and say:

'Lord, Prince Bodhi salutes the Lord's feet with his head

and asks whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort.'

And speak thus to him:

'Revered sir, may the Lord,

together with the Order of monks,

consent to (accept) a meal on the morrow

with Prince Bodhi.'"

"Yes, sir,"

and the brahman youth Sañjikā's son,

having answered Prince Bodhi in assent,

approached the Lord;

having approached,

he exchanged greetings with the Lord,

and having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the brahman youth Sañjikā's son

spoke thus to the Lord:

"Good Gotama,

Prince Bodhi salutes with his head

the good Gotama's feet

and asks whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort.

And he speaks thus:

'May the revered Gotama,

together with the Order of monks,

consent to (accept) a meal on the morrow

with Prince Bodhi.'"

The Lord consented by becoming silent.

Then the brahman youth Sañjikā's son,

having understood the Lord's consent,

rising from his seat

approached Prince Bodhi;

having approached,

he spoke thus to Prince Bodhi:

"I spoke in your name, good sir,

to the Lord Gotama,

saying:

"Good Gotama,

Prince Bodhi salutes with his head

the good Gotama's feet

and asks whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort.

And he speaks thus:

'May the revered Gotama,

together with the Order of monks,

consent to (accept) a meal on the morrow

with [280] Prince Bodhi.'"

And the recluse Gotama consented."

Then, after Prince Bodhi had had sumptuous foods,

solid and soft,

prepared in his own dwelling

towards the end of that night,

and had had the Kokanada palace

spread with white cloths

as far as the last[2] flight of stairs,

he addressed the brahman youth Sanjikā's son,

saying:

"Come you, good Sañjikā's son,

approach the Lord;

having approached,

announce the time to the Lord,

saying:

'It is time, revered sir,

the meal is ready.'"

"Yes, good sir,"

and the brahman youth Sañjikā's son,

having answered Prince Bodhi in assent,

approached the Lord;

having approached,

he announced the time to the Lord,

saying:

"It is time, revered sir,

the meal is ready."

Then the Lord, dressing in the morning

and taking his bowl and robe,

approached Prince Bodhi's dwelling.

At that time Prince Bodhi,

while he was waiting for the Lord,

was standing at the porch

of the outside gateway.

And Prince Bodhi saw the Lord coming in the distance;

having seen him

and gone to meet him,

he greeted and honoured the Lord

and approached the Kokanada palace.

Then the Lord stood

leaning against the last flight of stairs.

And Prince Bodhi spoke thus to the Lord:

"Revered sir, let the Lord step on the cloths,

let the Well-farer step on the cloths

so that for a long time

it may be for my welfare and happiness."

When this had been said,

the Lord was silent.

And a second time Prince Bodhi spoke thus to the Lord:

"Revered sir, let the Lord step on the cloths,

let the Well-farer step on the cloths

so that for a long time

it may be for my welfare and happiness."

When this had been said,

the Lord was silent.

And a third time Prince Bodhi spoke thus to the Lord:

"Revered sir, let the Lord step on the cloths,

let the Well-farer step on the cloths

so that for a long time

it may be for my welfare and happiness."

Then the Lord looked towards the venerable Ānanda.

And the venerable Ānanda spoke thus to Prince Bodhi:

"Prince, have the cloths packed away.

The Lord will not tread upon a cloth carpeting;

the Tathāgata looks towards[3] the folk that come after."

Then Prince Bodhi had the cloths packed away,

and had a seat made ready

upstairs in the Kokanada palace.

Then the Lord

having ascended the Kokanada palace,

sat down on the seat made ready

together with the Order of monks.

Then Prince Bodhi

with his own hand

served and satisfied the Order of monks

with the Lord at its head

with sumptuous foods,

solid and soft.

Then when the Lord had eaten

and had withdrawn his hand from his bowl,

Prince Bodhi, having taken a lower seat,

sat down at a respectful distance.

[281] As he was sitting down at a respectful distance,

Prince Bodhi Spoke thus to the Lord:

"Lord, it has occurred to me thus:

Happiness is not to be achieved through happiness;

happiness is to be achieved through suffering."[4]

"To me too, Prince,

before my Awakening,

while I was still the bodhisatta,

not fully awakened,

it occurred:

Happiness is not to be achieved through happiness;

happiness is to be achieved through suffering."

Then I, Prince, after a time, being young, my hair coal-black,

possessed of radiant youth,

in the prime of my life —

although my unwilling parents wept and wailed —

having cut off my hair and beard,

having put on yellow robes,

went forth from home

into homelessness.

I, being gone forth thus,

a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

approached Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'I, reverend Kālāma, want to fare the Brahmā-faring

in this dhamma and discipline.'

This said, Prince, Āḷāra the Kālāma spoke thus to me:

'Let the venerable one proceed;

this dhamma is such that an intelligent man,

having soon realized super-knowledge for himself

(as learnt from) his own teacher,

may enter on and abide in it.'

So I, Prince, very soon,

very quickly,

mastered that dhamma.

I, Prince, as far as mere lip service,

mere repetition

were concerned,

spoke the doctrine of knowledge,

and the doctrine of the elders,

and I claimed —

I as well as others —

that 'I know, I see.'

Then it occurred to me, Prince:

'But Āḷāra the Kālāma does not merely proclaim this dhamma

simply out of faith:

Having realized super-knowledge for myself,

entering on it,

I am abiding therein.

For surely Āḷāra the Kālāma proceeds knowing, seeing this dhamma.'

Then did I, Prince,

approach Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'To what extent do you, reverend Kālāma,

having realized super-knowledge for yourself,

entering thereon,

proclaim this dhamma?'

When this had been said, Prince, Āḷāra the Kālāma proclaimed the plane of no-thing.

Then it occurred to me, Prince:

'It is not only Āḷāra the Kālāma who has faith,

I too have faith.

It is not only Āḷāra the Kālāma who has energy,

I too have energy.

It is not only Āḷāra the Kālāma who has mindfulness,

I too have mindfulness.

It is not only Āḷāra the Kālāma who has concentration,

I too have concentration.

It is not only Āḷāra the Kālāma who has intuitive wisdom,

I too have intuitive wisdom.

Suppose now that I should strive

for the realisation of that dhamma

which Āḷāra the Kālāma proclaims:

'Having realized super-knowledge for myself,

entering on it

I am abiding therein?'

So I, Prince, very soon,

very quickly,

having realized super-knowledge for myself,

entering on that dhamma,

abided therein.

Then I, Prince,

approached Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'Is it to this extent

that you, reverend Kalama,

proclaim this dhamma,

entering on it,

having realized it by your own super-knowledge?'

'It is to this extent

that I, your reverence,

proclaim this dhamma,

entering on it,

having realized it by my own super-knowledge.'

'I too, your reverence,

having realized this dhamma

by my own super-knowledge,

entering on it

am abiding in it.'

'It is profitable for us,

it is well gotten for us, your reverence,

that we see a fellow Brahmā-farer

such as the venerable one.

This dhamma that I, entering on,

proclaim,

having realized it by my own super-knowledge,

is the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge;

the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge,

is the dhamma that I,

entering on,

proclaim,

having realized it by my own super-knowledge.

The dhamma that I know,

this is the dhamma that you know.

The dhamma that you know,

this is the dhamma that I know.

As I am,

so are you;

as you are,

so am I.

Come now, your reverence,

being just the two of us,

let us look after this group.'

In this way, Prince,

did Āḷāra the Kālāma,

being my teacher,

set me — the pupil —

on the same level as himself

and honoured me with the highest honour.

Then it occurred to me, Prince:

'This dhamma does not conduce to disregard

nor to dispassion

nor to stopping

nor to tranquillity

nor to super-knowledge

nor to awakening

nor to Nibbāna,

but only as far as reaching the plane of no-thing.'

So I, Prince,

not getting enough from this dhamma,

disregarded and turned away from this dhamma.

Then I, Prince,

a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

approached Uddaka, Rāma's son;

having approached,

I spoke thus to Uddaka, Rāma's son:

'I, your reverence,

want to fare the Brahmā-faring

in this dhamma and discipline.'

This said, Prince, Uddaka, Rāma's son,

spoke thus to me:

'Let the venerable one proceed;

this dhamma is such

that an intelligent man,

having soon realized super-knowledge for himself,

(as learnt from) his own teacher,

may enter on and abide in it.'

So I, Prince, very soon,

very quickly,

mastered that dhamma.

I, Prince, as far as mere lip service,

mere repetition were concerned,

spoke the doctrine of knowledge

and the doctrine of the elders,

and I claimed —

I as well as others —

that 'I know, I see.'

Then it occurred to me, Prince:

'But Uddahka, Rāma's son, does not merely proclaim this dhamma

simply out of faith:

Having realized super-knowledge for myself,

entering on it,

I am abiding in it.

For surely Uddaka, Rāma's son,

proceeds knowing and seeing this dhamma.'

Then did I, Prince,

approach Uddaka, Rāma's;

having approached,

I spoke thus to Uddaka, Rāma's son:

'To what extent do you, reverend Rāma,

having realized super-knowledge for yourself,

entering thereon

proclaim this dhamma?'

When this had been said, Prince, Uddahka, Rāma's son,

proclaimed the plane of neither-perception-nor-non-perception.

Then it occurred to me, Prince:

'It is not only Rāma who has faith,

I too have faith.

It is not only Rāma who has energy,

I too have energy.

It is not only Rāma who has mindfulness,

I too have mindfulness.

It is not only Rāma who has concentration,

I too have concentration.

It is not only Rāma who has intuitive wisdom,

I too have intuitive wisdom.

Suppose now that I should strive for the realisation of that dhamma

which Rāma proclaims:

'Having realized super-knowledge for myself,

entering on it

I am abiding in it?'

So I, Prince, very soon,

very quickly,

having realized super-knowledge for myself,

entering on that dhamma,

abided therein.

Then I, Prince,

approached Uddaka, Rāma's son;

having approached,

I spoke thus to Uddaka, Rāma's son:

'Is it to this extent

that you, reverend Rāma,

proclaim this dhamma,

entering on it,

having realized it by your own super-knowledge?'

'It is to this extent

that I, your reverence,

proclaim this dhamma,

entering on it,

having realized it by my own super-knowledge.'

'I too, your reverence,

having realized this dhamma by my own super-knowledge,

entering on it

am abiding in it.'

'It is profitable for us,

it is well gotten by us,

your reverence,

that we see a fellow-Brahmā-farer such as the venerable one.

This dhamma that I,

entering on,

proclaim,

having realized it by my own super-knowledge,

is the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge;

the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge,

is the dhamma that I,

entering on,

proclaim,

having realized it by my own super-knowledge.

The dhamma that I know,

this is the dhamma that you know.

That dhamma that you know,

this is the dhamma that I know.

As I am,

so are you;

as you are,

so am I.

Come now, your reverence,

being just the two of us,

let us look after this group.

In this way, Prince, did Uddaka, Rāma's son,

being my teacher,

set me — the pupil —

on the same level as himself

and honoured me with the highest honour.

Then it occurred to me, Prince:

'This dhamma does not conduce to disregard

nor to dispassion

nor to stopping

nor to tranquillity

nor to super-knowledge

nor to awakening

nor to Nibbāna,

but only as far as reaching the plane of neither-perception-nor-non-perception.'

So I, Prince, not getting enough from this dhamma,

disregarded and turned away from this dhamma.

Then I, monka, a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

walking on tour through Magadha

in due course arrived at Uruvela,

the camp township.

There I saw a delightful stretch of land

and a lovely woodland grove,

and a clear flowing river

with a delightful ford,

and a village for support nearby.

It occurred to me, Prince:

'Indeed it it is a delightful stretch of land,

and the woodland grove is lovely,

and the river flows clear

with a delightful ford,

and there is a village for support nearby.

Indeed this does well

for the striving

of a young man set on striving.'

Moreover, Prince,

three similes occurred to me spontaneously,

never heard before:

It is as if there were a wet sappy stick placed in water;

then a man might come along

bringing an upper piece of fire-stick,

and thinking:

'I will light a fire,

I will get heat.'

What do you think about this, Prince?

Could that man, bringing an upper piece of fire-stick,

and rubbing that wet sappy stick

that had been placed in water (with it),

light a fire,

could he get heat?"

"No, good Gotama.

What is the cause of this?

It is, good Gotama,

that such a stick is wet and sappy

and that it was placed in water.

That man would only get fatigue and distress."

"In like manner, Prince,

whatever recluses or brahmans dwell not aloof

from pleasures of the senses that are bodily,

then if that which is for them,

among the sense-pleasures,

desire for sense-pleasure,

affection for sense-pleasure,

infatuation with sense-pleasure,

thirst for sense-pleasure,

fever for sense-pleasure -

if that is not properly got rid of subjectively

nor properly allayed,

whether these worthy recluses and brahmans experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakening;

and whether these worthy recluses and brahmans do not experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakening.

This, Prince, was the first parable

that occurred to me spontaneously,

never heard before.

■

Then, Prince, a second parable

occurred to me spontaneously,

never heard before.

It is as if, Prince, a wet, sappy stick

were placed on dry ground,

far from water.

Then a man might come along

bringing an upper piece of fire-stick,

and thinking:

'I will light a fire,

I will get heat.'

What do you think about this, Prince?

Could that man,

bringing an upper piece of fire-stick,

and rubbing that wet sappy stick

that had been placed on the dry ground,

far from water,

light a fire,

could he get heat?"

"No, good Gotama.

What is the cause of this?

It is, good Gotama, that that stick is wet and sappy

although it had been placed on dry ground,

far from water.

So that man would only get fatigue and distress."

"In like manner, Prince,

whatever recluses or brahmans dwell not aloof

from pleasures of the senses that are bodily,

then if that which is for them,

among the sense-pleasures,

desire for sense-pleasure,

affection for sense-pleasure,

infatuation with sense-pleasure,

thirst for sense-pleasure,

fever for sense-pleasure -

if that is not properly got rid of subjectively

nor properly allayed,

whether these worthy recluses and brahmans experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakeningi;

and whether these worthy recluses and brahmans do not experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakening.

This, Prince, was the second parable

that occurred to me spontaneously,

never heard before.

■

Then, Prince, a third parable

occurred to me spontaneously,

never heard before.

It is as if, Prince, a dry sapless stick

were placed on the dry ground,

far from water.

Then a man might come along

bringing an upper piece of fire-stick,

and thinking:

'I will light a fire,

I will get heat.'

What do you think about this, Prince?

Could that man, bringing an upper piece of fire-stick,

and rubbing that dry sapless stick

that had been placed on dry ground,

far from water,

light a fire,

could he get heat?"

"Yes, good Gotama.

What is the cause of this?

It is, good Gotama,

that that stick was dry and sapless

and had been placed on dry ground

far from water."

"In like manner, Prince,

whatever recluses or brahmans dwell aloof

from pleasures of the senses that are bodily,

then if that which is for them,

among the sense-pleasures,

desire for sense-pleasure,

affection for sense-pleasure,

infatuation with sense-pleasure,

thirst for sense-pleasure,

fever for sense-pleasure -

if this is well got rid of subjectively,

well allayed,

then whether these worthy recluses and brahmans experience feelings that are acute,

painful,

sharp,

severe,

indeed they become those for knowledge,

for vision,

for the incomparable Self-awakening;

and whether these worthy recluses and brahmans do not experience feelings that are acute,

painful,

sharp,

severe,

indeed they become those for knowledge,

for vision,

for the incomparable Self-awakening.

This, Prince, was the third parable

that occurred to me spontaneously,

never heard before.

These, Prince, were the three parables

that occurred to me spontaneously,

never heard before.

It occurred to me, Prince:

'Suppose now that I,

with my teeth clenched,

with my tongue pressed against the palate,

by mind should subdue,

restrain and dominate my mind?'

So I, Prince, with my teeth clenched,

with my tongue pressed against the palate,

by mind subdued,

restrained

and dominated my mind.

While I was subduing,

restraining

and dominating my mind,

with the teeth clenched,

the tongue pressed against the palate,

sweat poured from my armpits.

It is as if, Prince,

a strong man,

having taken hold of a weaker man

by his head or shoulders,

would subdue,

restrain

and dominate him.

Even so, while I, Prince,

was subduing,

restraining

and dominating my mind by mind,

with my teeth clenched,

with my tongue pressed against the palate,

sweat poured from my armpits.

Although, Prince, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

But yet, Prince,

that painful feeling,

arising in me,

persisted without impinging on my mind.

It occurred to me, Prince:

'Suppose now that I should meditate

the non-breathing meditation?

So I, Prince,

stopped breathing in and breathing out

through the mouth

and through the nose.

When I, Prince,

had stopped breathing in and breathing out

through the mouth

and through the nose,

there came to be an exceedingly loud noise

of winds escaping by the auditory passages.

As there comes to be an exceedingly loud noise

from the roaring of a smith's bellows,

even so when I, Prince, stopped breathing in and breathing out

through the mouth

and through the nose,

there came to be an exceedingly loud noise

of wind escaping by the auditory passages.

Although, Prince, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

It was even in this wise, Prince,

that a painful feeling that had arisen in me

persisted without impinging on my mind.

It occurred to me, Prince:

'Suppose now that I should still meditate

the non-breathing meditation?'

So I, Prince, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Prince, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

exceedingly loud winds rent my head.

As, Prince, a strong man

might cleave one's head

with a sharp-edged sword,

even so when I, Prince, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

exceedingly loud winds rent my head.

Although, Prince, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

But yet, Prince, that painful feeling,

arising in me,

persisted without impinging on my mind.

It occurred to me, Prince:

'Suppose that I should still meditate

the non-breathing meditation?'

So I, Prince, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Prince, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

I came to have very bad headaches.

As, Prince, a strong man

might clamp a turban on one's head

with a tight leather strap,

even so when I, Prince, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

did I come to have very bad headaches.

Although, Prince, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

But yet, Prince, that painful feeling,

arising in me,

persisted without impinging on my mind.

It occurred to me, Prince:

'Suppose now that I should still meditate

the non-breathing meditation?'

So I, Prince, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Prince, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

very strong winds cut through my stomach.

As, Prince, a skilled cattle-butcher

or his apprentice

might cut through the stomach

with a sharp butcher's knife,

even so, Prince, did very strong winds

cut through my stomach.

Although, Prince, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

But yet, Prince, that painful feeling,

arising in me,

persisted without impinging on my mind.

It occurred to me, Prince:

'Suppose now that I should still meditate

the non-breathing meditation?'

So I, Prince, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Prince, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

there came to be a fierce heat in my body.

As, Prince, two strong men,

having taken hold of a weaker man by his limbs,

might set fire to him,

might make him sizzle up

over a charcoal pit,

even so, Prince,

when I had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

did there come to be a fierce heat in my body.

Although, Prince, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

But yet, Prince, that painful feeling,

arising in me,

persisted without impinging on my mind.

In addition to this, Prince,

devatās, having seen me, spoke thus:

'The recluse Gotama has passed away.'

Other devatās spoke thus;

'The recluse Gotama has not passed away,

but he is passing away.'

Other devatās spoke thus:

'The recluse Gotama has not passed away,

nor is he passing away;

the recluse Gotama is a perfected one,

the mode of living of a perfected one

is just like this.'

It occurred to me, Prince:

'Suppose now that I should take the line

of desisting from all food?'

Then, Prince, devatās,

having approached me,

spoke thus:

'Do not, good sir,

take the line of desisting from all food.

If you, good sir,

take the line of desisting from all food,

then we will give you deva-like essences

to take in through the pores of the skin;

you will keep going by means of them.'

Then, Prince, it occurred to me:

'Suppose that I should take the line

of not eating anything,

and these devatās were to give me deva-like essences

to take in through the pores of the skin,

and that I should keep going by means of them,

that would be an imposture in me.'

So I, Prince, rejected those devatās

I said,

'Enough.'

It occurred to me, Prince:

'Suppose now that I were to take food

little by little,

drop by drop,

such as bean-soup

or vetoh-soup

or chick-pea-soup

or pea-soup?

So I, Prince, took food

little by little,

drop by drop,

such as bean-soup

or veteh-soup

or chick-pea-soup

or pea-soup.

While I, Prince, was taking food

little by little,

drop by drop,

such as bean-soup

or vetch-soup

or chick-pea-soup

or pea-soup,

my body became exceedingly emaciated.

Because I ate so little,

all my limbs became like the joints of withered creepers;

because I ate so little,

my buttocks became like a bullock's hoof;

because I ate so little,

my protruding backbone

became like a string of balls;

because I ate so little,

my gaunt ribs

became like the crazy rafters

of a tumble-down shed;

because I ate so little,

the pupils of my eyes

appeared lying low and deep;

because I ate so little,

my scalp became shrivelled and shrunk

as a bitter white gourd

cut before it is ripe

becomes shrivelled and shrunk by a hot wind.

If I, Prince, thought:

'I will touch the skin of my belly,'

it was my backbone that I took hold of.

If I thought:

'I will touch my backbone,'

it was the skin of my belly that I took hold of.

For because I ate so little,

the skin of my belly, Prince,

came to be cleaving to my backbone.

If I, Prince, thought:

'I will obey the calls of nature,'

I fell down on my face then and there,

because I ate so little.

If I, Prince, soothing my body,

stroked my limbs with my hand,

the hairs,

rotted at the roots,

fell away from my body

as I stroked my limbs with my hand,

because I ate so little.

And further, Prince, men,

having seen me,

spoke thus:

'The recluse Gotama is black.'

Other men spoke thus:

'The recluse Gotama is not black,

the recluse Gotama is deep brown.'

Some men spoke thus:

'The recluse Gotama is not black,

he is not even deep brown,

the recluse Gotama is of a sallow colour.'

To such an extent, Prince,

was my clear pure complexion

spoilt because I ate so little.

This, Prince, occurred to me:

'Some recluses and brahmans

in the past

have experienced feelings that were acute,

painful,

sharp,

severe;

but this is paramount,

nor is there worse than this.

And some recluses and brahmans

in the future

will experience feelings that are acute,

painful,

sharp,

severe;

but this is paramount,

nor is there worse than this.

And some recluses and brahmans

are now

experiencing feelings that are acute,

painful,

sharp,

severe;

but this is paramount,

nor is there worse than this.

But I,

by this severe austerity,

do not reach states of further-men,

the excellent knowledge and vision

befitting the ariyans.

Could there be another way to awakening?

This, Prince, occurred to me:

'I know that while my father, the Sakyan,

was ploughing,

and I was sitting in the cool shade of a rose-apple tree,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

entering on the first meditation,

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful,

and while abiding therein,

I thought:

'Now could this be a way to awakening?'

Then, following on my mindfulness, Prince,

there was the consciousness:

'This is itself the Way to awakening.'

This occurred to me, Prince:

'Now, am I afraid of that happiness

which is happiness

apart from sense-pleasures,

apart from unskilled states of mind?'

This occurred to me, Prince:

'I am not afraid of that happiness

which is happiness

apart from sense-pleasures,

apart from unskilled states of mind.'

This occurred to me, Prince:

'Now it is not easy to reach that happiness

by thus subjecting the body

to extreme emaciation.

Suppose I were to take material nourishment -

boiled rice

and sour milk?'

So I, Prince, took material nourishment -

boiled rice

and sour milk.

Now at that time, Prince,

five monks were attending me

and (they thought):

'When the recluse Gotama wins Dhamma

he will announce it to us.'

But when I, Prince, took material nourishment -

boiled rice

and sour milk -

then these five monks turned on me in disgust,

saying:

'The recluse Gotama lives in abundance,

he is wavering in his striving,

he has reverted to a life of abundance.'

But when I, Prince, had taken some material nourishment,

having picked up strength,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

I entered on

and abided in

the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful.

But yet, Prince, the pleasurable feeling, arising in me,

persisted without impinging on my mind.

By allaying initial thought

and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

I entered on

and abided in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration,

and is rapturous and joyful.

But yet, Prince, the pleasurable feeling, arising in me,

persisted without impinging on my mind.

By the fading out of rapture

I dwelt with equanimity,

attentive and clearly conscious,

and I experienced in my person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and I entered on

and abided in

the third meditation.

But yet, Prince, the pleasurable feeling, arising in me,

persisted without impinging on my mind.

By getting rid of joy

and by getting rid of anguish,

by the going down of former pleasures and sorrows,

I entered into

and abided in

the fourth meditation

which has neither anguish nor joy

and which is entirely purified

by equanimity and mindfulness.

But yet, Prince, the pleasurable feeling, arising in me,

persisted without impinging on my mind.

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

I directed my mind

to the knowledge and recollection

of former habitations:

I remembered a variety of former habitations, thus:

one birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration;

such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.

Thus I remember divers former habitations

in all their modes and detail.

This, Prince,

was the first knowledge attained by me

in the first watch of the night;

ignorance was dispelled,

knowledge arose,

darkness was dispelled,

light arose,

even as I abided diligent,

ardent,

self-resolute.

■

Then with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

I directed my mind

to the knowledge of the passing hence

and the arising of beings.

With the purified deva-vision

surpassing that of men

I see beings as they pass hence

or come to be;

I comprehend that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of their deeds,

and I think:

Indeed these worthy beings

who were possessed of wrong conduct in body,

who were possessed of wrong conduct of speech,

who were possessed of wrong conduct of thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

who were possessed of good conduct in speech,

who were possessed of good conduct in thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these, at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.

Thus with the purified deva-vision

surpassing that of men

do I see beings as they pass hence,

as they arise;

I comprehend that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of their deeds.

This, Prince,

was the second knowledge attained by me

in the middle watch of the night;

ignorance was dispelled,

knowledge arose,

darkness was dispelled,

light arose,

even as I abided diligent,

ardent,

self-resolute.[5]

■

Then Prince, it occurred to me:

'This dhamma, won to by me

is deep,

difficult to see,

difficult to understand,

tranquil,

excellent,

beyond dialectic,

subtle,

intelligible to the learned.

But this is a creation

delighting in sensual pleasure,

delighted by sensual pleasure,

rejoicing in sensual pleasure.

So that for a creation

delighting in sensual pleasure,

delighted by sensual pleasure,

rejoicing in sensual pleasure,

this were a matter difficult to see,

that is to say

causal uprising by way of condition.

This too were a matter difficult to see,

that is to say

the tranquillising of all the activities,

the renunciation of all attachment,

the destruction of craving,

dispassion,

stopping,

Nibbāna.

But if I were to teach dhamma

and others were not to understand me,

that would be a weariness to me,

that would be a vexation to me.

Moreover, Prince, these verses

not heard before in the past

spontaneously occurred to me:

This that through many toils I've won —

Enough! why should I make it known?

By folk with lust and hate consumed

This dhamma is not understood.

Leading on against the stream,

Deep, subtle, difficult to see, delicate,

Unseen 'twill be by passion's slaves

Cloaked in the murk of ignorance.

In such wise, as I was pondering, Prince,

my mind inclined to little effort

and not teaching dhamma.

Then, Prince, it occurred to Brahmā Sahampati

who knew with his mind

the reasoning in my mind:

'Alas, the world is lost,

alas, the world is destroyed,

inasmuch as the mind of the Tathāgata,

the perfected one,

the fully awakened one,

inclines to little effort

and not to teaching dhamma.'

Then, Prince,

as a strong man might stretch out his bent arm,

or might bend back his outstretched arm,

even so did Brahmā Sahampati,

vanishing from the Brahmā-world,

become manifest before me.

Then, Prince, Brahmā Sahampati,

having arranged his upper robe over one shoulder,

having saluted me with joined palms,

spoke thus to me:

'Lord, let the Lord teach dhamma,

let the well-farer teach dhamma;

there are beings with little dust in their eyes who;

not hearing dhamma,

are decaying,

(but if) they are learners of dhamma

they will grow.'

Thus spoke Brahmā Sahampati to me, Prince;

having said this,

he further spoke thus:

'There has appeared in Magadha before thee

An unclean dhamma by (minds) with stains devised.

Open this door of deathlessness; let them hear

Dhamma awakened to by the stainless one.

As on a crag on crest of mountain standing

A man might watch the people all around,

E'en so do thou, O Wisdom fair, ascending,

O Seer of all, the terraced heights of truth,

Look down, from grief released, upon the peoples

Sunken in grief, oppressed with birth and age.

Arise, thou hero! Conqueror in the battle!

Thou leader of the caravan, without a debt!

Walk in the world. Let the Blessed One

Teach dhamma; they who learn will grow.'

And then I, Prince, having understood Brahmā's entreaty,

out of compassion

surveyed the world with the eye of an Awakened One.

As I, Prince, was surveying the world

with the eye of an Awakened One,

I saw beings with little dust in their eyes,

with much dust in their eyes,

with acute faculties

with dull faculties,

of good dispositions,

of bad dispositions,

docile,

indocile,

few seeing from fear

sins and the world beyond.

Even as in a pond of blue lotuses

or in a pond of red lotuses

or in a pond of white lotuses,

a few red lotuses,

a few blue lotuses,

a few white lotuses

are born in the water,

grow in the water,

do not rise above the water

but thrive while altogether immersed;

a few blue lotuses,

a few red lotuses,

a few white lotuses

are born in the water,

grow in the water

and reach the surface of the water

a few blue lotuses,

a few red lotuses,

a few white lotuses

are born in the water,

grow in the water

and stand rising out of the water,

undefiled by the water;

even so did I, Prince,

surveying the world with the eye of an Awakened One,

see beings with little dust in their eyes,

with much dust in their eyes,

with acute faculties,

with dull faculties,

of good dispositions,

of bad dispositions,

docile,

indocile,

few seeing from fear

sins and the world beyond.

Then I, Prince, addressed Brahmā Sahampati in verses:

Opened for those who hear are the doors of the Deathless, Brahmā,

Let them give forth their faith;

Thinking of useless fatigue, Brahmā, I have not preached dhamma

Sublime and excellent for men.

Then, Prince, Brahmā Sahampati, thinking:

'The opportunity was made by me

for the Lord to teach dhamma,'

having greeted me,

keeping his right side towards me,

vanshed then and there.

Then it occurred to me, Prince:

'Now, to whom should I first teach this dhamma?

Who will understand this dhamma quickly?'

Then it occurred to me, Prince:

'Indeed this Āḷāra the Kālāma is learned,

experienced,

wise,

and for a long time has had little dust in his eyes.

Suppose that I were to teach dhamma first to Āḷāra the Kālāma

he will understand this dhamma quickly.

Then devatās having approached me,

spoke thus:

Lord, Āḷāra the Kālāma passed away seven days ago.'

So knowledge and vision arose in me

that Āḷāra the Kālāma had passed away seven days ago.

Then it occurred to me, Prince:

'Āḷāra the Kālāma has suffered a great loss.

For if he had heard this dhamma,

he would have understood it quickly.'

Then it occurred to me, Prince:

'Now, to whom could I first teach this dhamma?

Who will understand this dhamma quickly?

Then it occurred to me, Prince:

'This Uddaka, Rāma's son, is learned,

experienced,

wise,

and for a long time has had little dust in his eyes.

Suppose that I were to teach dhamma first to Uddaka, Rāma's son?

He will understand this dhamma quickly,'

Then, Prince, devatās, having approached me,

spoke thus:

'Lord, Uddaka, Rāma's son, passed away last night,'

So knowledge and vision arose in me

that Uddaka, Rāma's son,

had passed away last night.

Then it occurred to me, Prince:

'Uddaka, Rāma's son, has suffered a great loss.

For if he had heard this dhamma,

he would have understood it quickly.

Then it occurred to me, Prince:

'Now to whom could I first teach this dhamma?

Who will understand this dhamma quickly?

Then it occurred to me, Prince:

'This group of five monks

who waited on me

when I was self-resolute in striving,

were very helpful.

Suppose that I were to teach dhamma first to this group of five monks?

Then it occurred to me, monks:

'But where is the group of five monks staying at present?

Then, monks I saw with deva-vision,

purified

and surpassing that of men,

the group of five monks

staying near Benares

at Isipatana

in the deer-park.

Then I, monks, having stayed at Uruvelā

for as long as I found suiting,

set out on tour for Benares.

Then, monks, Upaka,

the Naked Ascetic,

saw me as I was going along the high road

between Gayā and the (Tree of) Awakening;

having seen me,

he spoke thus:

'Your reverence,

your faculties are quite pure,

your complexion is very bright,

very clear.

On account of whom

have you, your reverence, gone forth,

or who is your teacher,

or whose dhamma do you profess?'

When this had been said,

I, monks, addressed Upaka, the Naked Ascetic,

in verses:

'Victorious over all, omniscient am I,

Among all things undefiled,

Leaving all, through death of craving freed,

By knowing for myself, whom should I point to?

For me there is no teacher,

One like me does not exist,

In the world with its devas

No one equals me.

For I am perfected in the world,

A teacher supreme am I,

I alone am all-awakened,

Become cool am I, Nibbāna-attained.

To turn the dhamma-wheel

I go to Kasi's city,

Beating the drum of deathlessness

In a world that's blind become.'

'According to what you claim, your reverence,

you ought to be victor of the unending.'

'Like me, they are victors indeed

Who have won destruction of the cankers;

Vanquished by me are evil things,

Therefore am I, Upaka, a victor.'

When this had been said, Prince,

Upaka the Naked Ascetic, having said:

'May it be (so), your reverence"

having shaken his head,

went off having taken a different road.

Then I, Prince, walking on tour,

in due course arrived at Benares,

Isipatana,

the deer-park

and the group of five monks.

Prince, the group of five monks

saw me coming in the distance,

and seeing me

they agreed among themselves, saying:

'Your reverences, this recluse Gotama is coming,

he lives in abundance,

he is wavering in his striving,

he has reverted to a life of abundance.

He should be neither greeted,

nor stood up for,

nor should his bowl and robe be received;

all the same

a seat may be put out,

he can sit down if he wants to.'

But as I, Prince, gradually approached this group of five monks,

so this group of five monks

were not able to adhere to their own agreement;

having approached me

some received my bowl and robe,

some made a seat ready,

some brought water for washing the feet,

and they addressed me by my name

and with the epithet 'your reverence.'

When this had been said,

I, Prince, spoke thus to the group of five monks:

'Do not, monks, address a Tathāgata by his name

or by the epithet 'your reverence.'

Monks, the Tathāgata is one perfected, a fully Self-awakened One.

Give ear, monks, the deathless is found,

I instruct, I teach dhamma.

Going along in accordance with what is enjoined,

having soon realized here and now

by your own super-knowledge

that supreme goal of the Brahmā-faring

for the sake of which young men of family

rightly go forth from home

into homelessness,

you will abide in it.'

When this had been said, Prince,

the group of five monks addressed me thus:

'But you, reverend Gotama,

did not come to a state of further-men,

to knowledge and vision befitting the Ariyans

by this conduct,

by this course,

by this practice of austerities.

So how can you now

come to a state of further-men,

to knowledge and vision befitting the Ariyans

when you live in abundance

and, wavering in your striving,

revert to a life of abundance?'

When this had been said, Prince, I spoke to the group of five monks thus:

'A Tathāgata, monks,

does not live in abundance

nor, wavering in striving,

does he revert to a life of abundance.

The Tathāgata, monks,

is one perfected,

a fully Self-awakened One.

Give ear, monks,

the deathless is found,

I instruct,

I teach dhamma.

Going along in accordance with what is enjoined,

having soon realized here and now

by your own super-knowledge

that supreme goal of the Brahmā-faring

for the sake of which young men of family

rightly go forth from home

into homelessness,

you will abide in it.'

And a second time, Prince, the group of five monks spoke to me thus:

'But you, reverend Gotama,

did not come to a state of further-men,

to knowledge and vision befitting the Ariyans

by this conduct,

by this course,

by this practice of austerities.

So how can you now

come to a state of further-men,

to knowledge and vision befitting the Ariyans

when you live in abundance

and, wavering in your striving,

revert to a life of abundance?'

When this had been said, Prince, I spoke to the group of five monks thus:

'A Tathāgata, monks,

does not live in abundance

nor, wavering in striving,

does he revert to a life of abundance.

The Tathāgata, monks,

is one perfected,

a fully Self-awakened One.

Give ear, monks,

the deathless is found,

I instruct,

I teach dhamma.

Going along in accordance with what is enjoined,

having soon realized here and now

by your own super-knowledge

that supreme goal of the Brahmā-faring

for the sake of which young men of family

rightly go forth from home

into homelessness,

you will abide in it.'

And a third time, monks, the group of five monks spoke to me thus:

'But you, reverend Gotama,

did not come to a state of further-men,

to knowledge and vision befitting the Ariyans

by this conduct,

by this course,

by this practice of austerities.

So how can you now

come to a state of further-men,

to knowledge and vision befitting the Ariyans

when you live in abundance

and, wavering in your striving,

revert to a life of abundance?'

When this had been said,

I, Prince, spoke thus to the group of five monks:

'Do you allow, monks,

that I have ever spoken to you like this before?'

'You have not, Lord.'

The Tathāgata, monks,

is one perfected,

a fully Self-awakened One.

Give ear, monks,

the deathless is found,

I instruct,

I teach dhamma.

Going along in accordance with what is enjoined,

having soon realized here and now

by your own super-knowledge

that supreme goal of the Brahmā-faring

for the sake of which young men of family

rightly go forth from home

into homelessness,

you will abide in it.'

And I, Prince, was able to convince the group of five monks.

Prince, I now exhorted two monks;

three monks walked for almsfood.

Whatever the three monks who had walked for alms- food brought back,

that the group of six lived on.

And then, Prince, I exhorted three monks;

two monks walked for almsfood.

Whatever the two monks who had walked for almsfood brought back,

that the group of six lived on.

Then, Prince, the group of five monks,

being thus exhorted,

thus instructed by me,

soon realising here and now

by their own super-knowledge

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it abided in it."

When this had been said,

Prince Bodhi spoke thus to the Lord:

"After how long, revered sir,

does a monk

taking the Tathāgata as a leader,

and having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it, abide in it?"

"Well then, Prince,

I will ask you a question about this in return.

As it may please you,

so should you answer it.

What do you think about this, Prince?

Are you skilled in elephant-riding,

in the art of handling a goad?"

"Yes, I, revered sir, am skilled in elephant-riding,

in the art of handling a goad."

"What do you think about this, Prince?

A man might come along here, and think:

'Prince Bodhi knows how to ride elephants

and the art of handling the goad.

I will train myself in elephant-riding

and the art of handhng the goad under him.'

But had he no faith

he could not attain

whatever is to be won by faith;

and had he [282] poor health

he could not attain

whatever is to be won by good health;

and if he were fraudulent and deceitful

he could not attain

whatever is to be won by honesty

and the absence of deceit;

and if he were lazy

he could not attain

whatever is to be won by the output of energy;

and if he were poor in wisdom

he could not attain

whatever is to be won by one of wisdom.

What do you think about this, Prince?

Could that man train himself

in elephant-riding

and the art of handling the goad under you?"

"Assuredly, revered sir,

if that man were possessed of (such) qualities,

he could not train himself in elephant-riding

and the art of handling the goad under me.

But who speaks of five qualities?"

"What do you think about this, Prince?

A man might come along here, and think:

'Prince Bodhi knows how to ride elephants

and the art of handling the goad.

I will train myself in elephant-riding

and the art of handling the goad under him.'

And if he had faith

he could attain

whatever is to be won by faith;

and if he had good health

he could attain

whatever is to be won by good health;

and if he were not fraudulent or deceitful

he could attain

whatever is to be won by honesty

and the absence of deceit;

and if he had an output of energy

he could attain

whatever is to be won by output of energy;

and if he were one of wisdom

he could attain

whatever is to be won by one of wisdom.

What do you think about this, Prince?

Could that man train himself in elephant-riding

and in the art of handling the goad under you?"

"Assuredly, revered sir,

if that man were possessed of (such) qualities,

he could train himself in elephant-riding

and the art of handhng the goad under me.

But who speaks of five qualities?"

"Even so, Prince,

are these five qualities for striving.[6]

What five?

As to this, Prince,

a monk has faith;

he has faith in the awakening of the Tathāgata, and thinks:

'Indeed this is the Lord,

perfected one,

fully Self-Awakened One,

endowed with knowledge and (right) conduct,

Well-farer,

knower of the worlds,

incomparable charioteer of men to be tamed,

teacher of devas and men,

the Awakened One,

the Lord.'

He is well,

in good health,

endowed with a good digestion,

not over-cool,

not over-hot,

but of a middle kind

suitable for striving.

He is not fraudulent,

not deceitful,

but shows himself as he really is

to the Teacher

or the learned

among his fellow Brahma-farers.

He dwells with energy stirred up[7]

for getting rid of unskilled states,

for arousing skilled states,

steadfast,

firm in advance,

persevering amid skilled states.

He is one of wisdom

endowed with wisdom[7]

leading to (the cutting off of) rise and fall,

with ariyan[8] [283] discrimination

leading to the complete destruction of anguish.

These, Prince, are the five qualities for striving.

If, Prince, a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

within seven years.

Let be the seven years, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in six years.

Let be the six years, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in five years.

Let be the five years, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in four years.

Let be the four years, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in three years.

Let be the three years, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in two years.

Let be the two years, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in one year.

Let be one year, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in seven months.

Let be seven months, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in six months.

Let be six months, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in five months.

Let be five months, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in four months.

Let be four months, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in three months.

Let be three months, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in two months.

Let be two months, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in one month.

Let be one month, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in half a month.

Let be half a month, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in seven days and nights.

Let be seven days and nights, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in six days and nights.

Let be six days and nights, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in five days and nights.

Let be five days and nights, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in four days and nights.

Let be four days and nights, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in three days and nights.

Let be three days and nights, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in two days days and nights.

Let be two days and nights, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata for leader,

having by his own super-knowledge

realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it he may abide in it

in it in one day and night.

Let be the one day and night, Prince.

If a monk is possessed of these five qualities for striving,

taking the Tathāgata as leader,

if he is instructed in the evening

he will attain eminence

in the morning;

if he is instructed in the morning

he will attain eminence in the evening."

When this had been said, Prince Bodhi spoke thus to the Lord:

"O what an Awakened One,[9]

O what a dhamma,

O what a good teaching of dhamma

in that if one is instructed in the evening

he will attain eminence in the morning,

if instructed in the morning

he will attain eminence in the evening."

When this had been said,

the brahman youth Sañjikā's son,

spoke thus to Prince Bodhi:

"So this revered Bodhi speaks thus:

'O what an Awakened One,

0 what a dhamma,

0 what a good teaching of dhamma,'

but then he does not say:

'I am going to that revered Gotama for refuge

and to dhamrn

and to the Order of monks.'"

"Do not, good Sañjikā's son, speak thus;

do not, good Sañjikā's son, speak thus.

Face to face with my mother,

good Sañjikā's son,

have I heard this,

face to face have I learnt it.

There was a time, good Sañjikā's son,

when this Lord was staying at Kosambī

in Ghosita's monastery.

Then my mother,

who was with child, [284] approached the Lord;

having approached,

having greeted the Lord,

she sat down at a respectful distance.

As she was sitting down at a respectful distance

my mother spoke thus to the Lord:

'Revered sir, my unborn child,

whether a boy or a girl,

is going to the Lord for refuge

and to dhamma

and to the Order of monks.

May the Lord accept this layfollower

who is going for refuge

from this day forth

for as long as life lasts.'

There was the time,

good Sañjikā's son,

when the Lord was staying here itself

among the Bhaggas

in Suṃsumāragira in Bhesakaḷā Grove

in the deer-park.

Then my nurse,

carrying me on her hip,

approached the Lord;

having approached

and having greeted the Lord,

she stood at a respectful distance.

As she was standing at a respectful distance,

my nurse spoke thus to the Lord:

'This, revered sir,

is Prince Bodhi

who is going for refuge to the Lord

and to dhamma

and to the Order of monks.

May the Lord accept this layfollower

who is going for refuge

from this day forth

for as long as life lasts.'

Now I, good Sañjikā's son,

am going for the third time

to the Lord for refuge

and to dhamma

and to the Order of monks,

thinking:

'May the Lord accept me

as a layfollower

going for refuge from this day forth

for as long as life lasts.'"

Discourse to Prince Bodhi:

The Fifth

[1] As far as p. 280 below; "Prince Bodhi ... sat down at a respectful distance," occurs also at Vin. ii. 127 f. For notes see B.D. v. 176 ff. See also opening of M. Sta. No. 53.

[2] Or, western.

[3] apaloketi, but Vin. ii. 128 reads anukampati.

[4] As at M. i. 93 (M.L.S. I 123).

[5] I.e. read as far as the second occurrence of this phrase on p. 303 of vol. i. The sentence, "the pleasurable feeling, arising in me, persisted without impinging on my mind," found in vol. i, does not occur in Discourse No. 85.

[6] As at M. ii. 128; A. iii. 65; D. iii. 237.

[7] As at M. i. 356.

[8] MA. iii. 326 explains as "pure," suddha.

[9] aho buddho, etc.; cf. Thag. 201, where aho is translated aa "All hail."

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

4. Rāja Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

4. The Royal Division

86. Discourse with Aṇgulimāla

Aṇgulimāla Suttaṃ

[284]

THUS have I heard:

Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's monastery.

Now at that time,

in the realm of King Pasenadi of Kosaia[1]

there was a robber named Aṇgulimāla,[2]

a hunter,

bloody-handed,

bent on death and destruction,

merciless to living creatures.

Through him villages were depopulated[3]

and market towns were depopulated

and country [285] districts were depopulated.

From his constant killing of people

he wore a garland of fingers.

Then the Lord, having dressed in the morning,

taking his bowl and robe,

entered Sāvatthī for almsfood;

having walked for alms in Sāvatthī,

returning from the almsgathering after the meal,

having packed away his lodging,

taking his bowl and robe,

he set out along a highway

towards the robber Aṇgulimāla.

Cowherds,

goatherds,

yeomen farmers

and travellers

saw the Lord

as he was setting out along the highway

towards the robber Aṇgulimāla.

Having seen the Lord,

they spoke thus to him:

"Do not, recluse,

set out along this road.

There is a robber on this road

called Aṇgulimāla,

a hunter,

bloody-handed,

bent on death and destruction,

merciless to living creatures.

Through him villages are depopulated

and market towns are depopulated

and country districts are depopulated.

From his constant killing of people

he wares a garland of fingers.

This is a road, recluse,

along which ten

or twenty

or thirty

or forty men

set out only after they have collected together,

and even they are at the mercy

of the robber Aṇgulimāla."

When this had been said, the Lord,

having become silent,

went on.

And a second time,

the cowherds,

goatherds,

yeomen farmers

and travellers

spoke thus to the Lord:

"Do not, recluse,

set out along this road.

There is a robber on this road

called Aṇgulimāla,

a hunter,

bloody-handed,

bent on death and destruction,

merciless to living creatures.

Through him villages are depopulated

and market towns are depopulated

and country districts are depopulated.

From his constant killing of people

he wares a garland of fingers.

This is a road, recluse,

along which ten

or twenty

or thirty

or forty men

set out only after they have collected together,

and even they are at the mercy

of the robber Aṇgulimāla."

And a second time,

when this had been said, the Lord,

having become silent,

went on.

And a third time,

the cowherds,

goatherds,

yeomen farmers

and travellers

spoke thus to the Lord:

"Do not, recluse,

set out along this road.

There is a robber on this road

called Aṇgulimāla,

a hunter,

bloody-handed,

bent on death and destruction,

merciless to living creatures.

Through him villages are depopulated

and market towns are depopulated

and country districts are depopulated.

From his constant killing of people

he wares a garland of fingers.

This is a road, recluse,

along which ten

or twenty

or thirty

or forty men

set out only after they have collected together,

and even they are at the mercy

of the robber Aṇgulimāla."

And a third time,

when this had been said, the Lord,

having become silent,

went on.

The robber Aṇgulimāla saw the Lord coming in the distance;

on seeing him,

it occurred to him:

"Indeed it is wonderful,

indeed it is marvellous.

This is a road,

along which ten

or twenty

or thirty

or forty men

set out only after they have collected together,

and even they are at my mercy.

And now this recluse is coming along alone,

without a companion,

it seems from choice.[4]

Suppose I were to deprive this recluse of life?"

Then the robber Aṇgulimāla,

having grasped his sword and shield,

having armed himself with bow and quiver,

followed close after the Lord.

Then the Lord performed such a wonder of psychic power

that the robber Aṇgulimāla,

although walking with all his strength,

was not able to catch up with the Lord

who was walking at an ordinary pace.

Then it occurred to the robber Aṇgulimāla:

'Indeed [286] it is wonderful,

indeed it is marvellous.

Although formerly I could attack and seize a running elephant,

I could attack and seize a running horse,

I could attack and seize a running chariot,

I could attack and seize a running deer,

now I,

although walking with all my strength,

am not able to catch up with this recluse

who is walking at an ordinary pace.

Standing still,

he said to the Lord:

"Stand still, recluse,

stand still, recluse."

"I am standing still, Aṇgulimāla,

you too stand still."

Then it occurred to the robber Aṇgulimāla:

"These recluses,

sons of the Sakyans,

are truth-speakers,

approving of truth.

But yet this recluse,

while he is walking,

says:

'I am standing still, Aṇgulimāla,

you too stand still.'

Suppose I were to question this recluse?"

Then the robber Aṇgulimāla

spoke out to the Lord in verses:[5]

"While you are walking, recluse, you say:

'I am standing still,'

and you tell me, who am standing still,

that I am not standing still.

I ask you, recluse, about this matter:

How is it that you are standing still,

yet I am not standing still?"

"I, Aṇgulimāla, am standing still,

having for all beings everywhere laid aside the stick,

But you are unrestrained regarding creatures;

therefore I am standing still,

you are not standing still."

"Long it is since a great sage was honoured by me,

yet this recluse is penetrating the Great Grove.

I will soon get rid of evil,

hearing Dhamma in a verse of yours."

The Editor here forgets that this is supposed to be Aṇgulimāla speaking. Perhaps this was not originally in verse?

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

4. Rāja Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

4. The Royal Division

87. Discourse on "Born of Affection"

Piya-Jātika Suttaṃ

[292]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time

the dear and beloved

little only son of a certain householder

had passed away.

After he had passed away

he (the father) had no inclination for work

or for food.

Going constantly to the cemetery,

he wailed:

"Where are you, little only son?

Where are you, little only son?"

Then that householder approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

The Lord spoke thus to that householder

as he was sitting down at a respectful distance:

"Have not you, householder, controlling faculties

for stilling your own mind?

There is a change in your faculties."

"But how could there be no change in my faculties, Lord?

For, Lord, my dear and beloved little only son

has passed away.

Since he passed away

I have no inclination for work

or food.

Going constantly to the cemetery,

I wail:

'Where are you, little only son?

Where are you, little only son?'"

"That is just it, householder.

For, householder, grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection."

"But for whom, Lord,

could this hold good in this way:

'Grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection?'

For, Lord, bliss and happiness

are born of affection,

originate in affection."

[293] Then the householder,

not rejoicing in what the Lord had said,

repudiating it,

rising from his seat,

departed.

Now at that time

a number of gamblers were playing dice

not far from the Lord.

Then that householder

approached these gamblers;

having approached,

he spoke thus to these gamblers:

"Now, I, sirs, approached the recluse Gotama;

having approached,

having greeted the recluse Gotama,

I sat down at a respectful distance.

Then, sirs, the recluse Gotama spoke thus to me

as I was sitting down at a respectful distance:

'Have not you, householder, controlling faculties

for stilling your own mind?

There is a change in your faculties.'

'But how could there be no change in my faculties, Lord?

For, Lord, my dear and beloved little only son

has passed away.

Since he passed away

I have no inclination for work

or food.

Going constantly to the cemetery,

I wail:

"Where are you, little only son?

Where are you, little only son?"'

'That is just it, householder.

For, householder, grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection.'

'But for whom, Lord,

could this hold good in this way:

"Grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection?"

For, Lord, bliss and happiness

are born of affection,

originate in affection.'

Then I, sirs, not rejoicing in what the Lord had said,

repudiating it,

rising from my seat,

departed."

"That is just it, householder,

that is just it, householder;

for, householder,

bliss and happiness are born of affection,

originate in affection."

Then the householder, thinking:

"There is agreement

between me and the gamblers,"

departed.

Then this subject of conversation[1]

gradually penetrated the royal palace.

And King Pasenadi of Kosala

spoke thus to Queen Mallikā:

"This was said to thee, Mallikā, by the recluse Gotama:

'Grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection.'"

"If this, sire, was said by the Lord,

it is so."

"As the recluse Gotama speaks

so does Mallikā

because she is much delighted with him:

'If this, sire, was said by the Lord,

it is so.'

It is just as when a teacher speaks to his pupil

and the pupil is so much delighted with him

that he says

'It is just so, teacher,

it is just so, teacher.'

Even so do you, Mallikā,

because you are so much delighted

with what the recluse Gotama says,

say:

'If this, sire, was said by the Lord,

it is so.'

Be off, Mallikā, go away."

Then Queen Mallikā

summoned the brahman Nāḷijaṇgha,

and said:

"Come you, brahman,

approach the Lord;

having approached,

in my name salute the Lord's feet with your head

and ask whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort;

and say:

'Lord, Queen Mallika salutes the Lord's feet with her head,

and asks whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort.'

and then say:

'Revered sir,

were these words spoken by the Lord:

Grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection?'

And when you have mastered well

what the Lord [294] explains to you,

you must tell me.

For Tathāgatas do not speak against the truth."[2]

"Yes, madam,"

and the brahman Nāḷijaṇgha,

having answered Queen Mallikā in assent,

approached the Lord;

having approached,

he exchanged greetings with the Lord;

having conversed in a courteous and friendly way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the brahman Nāḷijaṇgha, spoke thus to the Lord;

"Good Gotama, Queen Mallikā with her head

salutes the good Gotama's feet

and asks whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort.

And she speaks thus:

'Revered sir, were these words spoken by the Lord:

Grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection?'

"It is just so, brahman,

it is just so, brahman.

For, brahman, grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection.

And this is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain woman's mother had passed away.

Since her passing away,

she (the daughter), unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my mother?

Have you not seen my mother?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain woman's father had passed away.

Since his passing away,

she, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my father?

Have you not seen my father?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain woman's brother had passed away.

Since his passing away,

she, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my brother?

Have you not seen my brother?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain woman's sister had passed away.

Since her passing away,

she, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my sister?

Have you not seen my sister?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain woman's son had passed away.

Since his passing away,

she, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my son?

Have you not seen my son?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain woman's daughter had passed away.

Since her passing away,

she, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my daughter?

Have you not seen my daughter?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain woman's husband had passed away.

Since his passing away,

she, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my husband?

Have you not seen my husband?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

■

Once upon a time, brahman,

in this very Sāvatthī

a certain man's mother had passed away.

Since her passing away,

he, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my mother?

Have you not seen my mother?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain man's father had passed away.

Since his passing away,

he, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my father?

Have you not seen my father?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain man's brother had passed away.

Since his passing away,

he, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my brother?

Have you not seen my brother?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain man's sister had passed away.

Since her passing away,

he, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my sister?

Have you not seen my sister?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain man's son had passed away.

Since his passing away,

he, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my son?

Have you not seen my son?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain man's daughter had passed away.

Since her passing away,

he, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my daughter?

Have you not seen my daughter?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī

a certain man's wife had passed away.

Since her passing away,

he, unbalanced and unhinged,

went from street to street,

from cross-road to cross-road,

saying:

'Have you not seen my wife?

Have you not seen my wife?'

This too is a way, brahman,

in which it can be said

that grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection:

Once upon a time, brahman,

in this very Sāvatthī,

a certain woman went to her relation's family.

Those relations of hers,

having forcibly taken her from her husband,

desired to give her to another,

but she did not want him.

Then that woman spoke thus to her husband:

'These relations of mine, master,

having forcibly taken me from you,

want to give me to [295] another,

but I do not want him.'

Then that man,

having cut that woman in two,

destroyed himself,

thinking:

'We will both come to be hereafter.'

This too is a way, brahman,

in which grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection,"

Then the brahman Nāḷijaṇgha,

having rejoiced in what the Lord had said,

having given thanks,

rising from his seat

approached Queen Mallikā;

having approached,

he recounted to her

the whole of the conversation he had had with the Lord.

Then Queen Mallikā approached King Pasenadi;

having approached,

she spoke thus to King Pasenadi:

"What do you think about this, sire?

Is your daughter Vajīrī dear to you?"

"Yes, Mallikā.

My daughter Vajīrī is dear to me."

"What do you think about this, sire?

From an alteration

and otherness

in your daughter Vajīrī

would there arise in you grief,

sorrow,

suffering,

lamentation

and despair?"

"From an alteration

and otherness, Mallikā,

in my daughter Vajīrī

there would be a change for me,

even for life.

How should there not arise in me grief,

sorrow,

suffering,

lamentation

and despair?"

"It was in reference to this, sire,

that it was said by the Lord,

who knows,

who sees,

perfected one,

fully Self-Awakened One:

'Grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection.'

■

What do you think about this, sire?

Is the noble lady Vāsabhā[3] dear to you?"

"Yes, Mallikā, the noble lady Vāsabhā is dear to me."

"What do you think about this, sire?

From an alteration

and otherness

in the noble lady Vāsabhā

would there arise in you grief,

sorrow,

suffering,

lamentation

and despair?"

"From an alteration

and otherness, Mallikā,

in the noble lady Vāsabhā

there would be a change for me,

even for life.

How should there not arise in me grief,

sorrow,

suffering,

lamentation

and despair?"

"It was in reference to this, sire,

that it was said by the Lord,

who knows,

who sees,

perfected one,

fully Self-Awakened One:

'Grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection.'

■

What do you think about this, sire?

Is the General Viḍūḍabha[4] dear to you?"

"Yes, Mallikā, the General Viḍūḍabha is dear to me."

"What do you think about this, sire?

From an alteration

and otherness

in the General Viḍūḍabha

would there arise in you grief,

sorrow,

suffering,

lamentation

and despair?"

"From an alteration

and otherness, Mallikā,

in the General Viḍūḍabha

there would be a change for me,

even for life.

How should there not arise in me grief,

sorrow,

suffering,

lamentation

and despair?"

"It was in reference to this, sire,

that it was said by the Lord,

who knows,

who sees,

perfected one,

fully Self-Awakened One:

'Grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection.'

■

What do you think about this, sire?

Am I dear to you?"[5]

"Yes, Mallikā, you are dear to me."

"What do you think about this, sire?

From an alteration

and otherness in me

would there arise in you grief,

sorrow,

suffering,

lamentation

and despair?"

"From an alteration

and otherness in you, Mallikā,

there would be a change for me,

even for life.

How should there not arise in me grief,

sorrow,

suffering,

lamentation

and despair?"

"It was in reference to this, sire,

that it was said by the Lord,

who knows,

who sees,

perfected one,

fully Self-Awakened One:

'Grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection.'

■

What do you think about this, sire?

Are the peoples of Kāsi and Kosala dear to you?"

"Yes, Mallikā, the peoples of Kāsi and Kosala are dear to me.

Because of their might

we obtain sandal wood from the country of Kāsi

and use sweet-smelling garlands and perfumes.""

"What do you think about this, sire?

From an alteration

and [296] otherness

in the peoples of Kāsi and Kosala

would there arise in you grief,

sorrow,

suffering,

lamentation

and despair?"

"From an alteration

and otherness, Mallikā,

in the peoples of Kāsi and Kosala

there would be a change for me,

even for life.

How should there not arise in me grief,

sorrow,

suffering,

lamentation

and despair?"

"It was in reference to this, sire,

that it was said by the Lord,

who knows,

who sees,

perfected one,

fully Self-Awakened One:

'Grief,

sorrow,

suffering,

lamentation

and despair

are born of affection,

originate in affection.'

It is wonderful, Mallikā,

it is marvellous, Mallikā,

how much the Lord,

penetrating through wisdom,

sees by means of wisdom.[6]

Come, Mallikā,

let me wash (ceremonially)."[7]

Then King Pasenadi,

rising from his seat,

having arranged his upper garment over one shoulder,

having saluted the Lord with joined palms,

three times uttered this solemn utterance:

"Praise to the Lord,

the perfected one,

the fully Self-Awakened One.

"Praise to the Lord,

the perfected one,

the fully Self-Awakened One.

"Praise to the Lord,

the perfected one,

the fully Self-Awakened One."

Discourse on "Born of Affection"

[1] kathāvalthu, matter, topic of talk, as at M. ii. 127, 132. Also the name of one of the Abhidhamma books.

[2] vitathaṃ, as at D. ii. 73.

[3] According to MA. iii. 345 she was one of the King's consorts.

[4] Son of Pasenadi and Vāsabhā.

[5] The text repeats in full the whole conversation as in the case of Vajīrī

[6] Cf. M. i. 480, ii. 173; A. ii. 115-116.

[7] ācātmehi. The commentarial ācamehi is to be preferred, unless ācāmehi is a causative form; at Jā. vi. 8 we get ācamāpeti, which the sense of MA. iii. 346 seems to suggest, for it implies that although Pasenadi, and not Mallikā, was to perform the ceremonial ablution, she was enjoined to make this possible for her husband by providing him with rinsing water. His ablution would then consist in rinsing ceremonially, ācamitva, washing his hands and feet and rinsing out his mouth before he paid his respects to the Teacher.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

4. Rāja Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

4. The Royal Division

88. Discourse on the Foreign Cloth

Bāhitika Suttaṃ

[296]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then the venerable Ānanda,

having dressed in the morning,

taking his bowl and robe

entered Sāvatthī for almsfood.

When he had walked for almsfood in Sāvatthī,

returning from the alms-gathering after the meal,

he approached the palace of Migāra's mother

and the Eastern [297] monastery

for the day-sojourn.

At that time King Pasenadi of Kosala,

having mounted the bull-elephant Ekapuṇḍarika

(One-Lotus),

set forth from Sāvatthī

in the early morning.

King Pasenadi saw the venerable Ānanda

coming in the distance;

seeing him,

he addressed the chief minister, Sirivaḍḍha, saying:

"Dear Sirivaḍḍha, is not this the venerable Ānanda?"

"Yes, sire, this is the venerable Ānanda."

Then King Pasenadi addressed another man, saying:

"Come you, my good man,

approach the venerable Ānanda;

in my name salute the venerable Ānanda's feet with your head,

saying:

'Revered sir, King Pasenadi salutes the venerable Ānanda's feet with his head,'

and then say:

'If, revered sir,

there is really nothing urgent to be done

by the venerable Ānanda,

please, revered sir,

let the venerable Ānanda wait for a moment

out of compassion.'"

"Yes, sire,"

and this man having answered King Pasenadi in assent,

approached the venerable Ānanda;

having approached

and having greeted the venerable Ānanda,

he stood at a respectful distance.

As this man was standing at a respectful distance,

he spoke thus to the venerable Ānanda:

"Revered sir,

King Pasenadi of Kosala salutes the venerable Ānanda's feet with his head,

and speaks thus:

'If, revered sir,

there is really nothing urgent to be done

by the venerable Ānanda,

please, revered sir,

let the venerable Ānanda wait for a moment

out of compassion.'"

The venerable Ānanda consented

by becoming silent.

Then King Pasenadi,

having gone by the bull-elephant

as far as the ground was possible for the elephant,

having dismounted,

approached the venerable Ānanda on foot;

having approached,

having greeted the venerable Ānanda,

he stood at a respectful distance.

As he was standing at a respectful distance,

King Pasenadi spoke thus to the venerable Ānanda:

"If, revered sir,

there is nothing urgent to be done

by the venerable Ānanda,

it were good, revered sir,

that the venerable Ānanda

should approach the bank of the river Aciravatī

out of compassion."

And the venerable Ānanda consented

by becoming silent.

Then the venerable Ānanda

approached the bank of the river Aciravatī;

having approached,

he sat down on a seat made ready

at the root of a tree.

Then King Pasenadi,

having gone by bull-elephant

as far as the ground was possible for the elephant,

having dismounted,

approached the venerable Ānanda on foot;

having approached,

having greeted the venerable Ānanda,

he stood at a respectful distance.

As he was standing at a respectful distance,

King Pasenadi spoke thus to the venerable Ānanda:

"Now, revered sir,

let the venerable Ānanda sit down on this elephant-rug."[1]

[298] "No, sire; you sit down,

I am sitting on a seat of my own."

King Pasenadi sat down on the prepared seat.

As King Pasenadi was sitting down,

he spoke thus to the venerable Ānanda:

"Revered Ānanda,

would the Lord engage not

in such bodily conduct[2]

as was offensive to[3] intelligent recluses and brahmans?"

"No, sire,

the Lord would not engage in such bodily conduct

as was offensive to intelligent recluses and brahmans."

"But, revered Ānanda,

would the Lord engage not

in such conduct of speech

as was offensive to intelligent recluses and brahmans."

"No, sire,

the Lord would not engage in such conduct of speech

as was offensive to intelligent recluses and brahmans."

"But, revered Ānanda,

would the Lord engage not

in such conduct of thought

as was offensive to intelligent recluses and brahmans."

"No, sire,

the Lord would not engage in such conduct of thought

as was offensive to intelligent recluses and brahmans."

"It is wonderful, revered sir,

it is marvellous, revered sir -

what I was not able to convey fully in a question

has been, revered sir, fully conveyed by the venerable Ānanda

in answer to the question.

Revered sir, when those who are ignorant and inexperienced

speak in praise or dispraise of others

without test or scrutiny,[4]

we do not fall back on that

as the pith (of the matter).

But, revered sir,

when those who are wise,

experienced,

clever,

speak in praise or dispraise of others

after test and scrutiny,

we fall back on that

as the pith (of the matter).

But what, revered Ānanda, is the bodily conduct

that is offensive

to intelligent recluses and brahmans?"

"Whatever the bodily conduct, sire,

that is unskilled."

"But what, revered sir,

is unskilled bodily conduct?"

"Whatever the bodily conduct, sire,

that has a blemish."

"But what, revered sir,

is the bodily conduct that has a blemish?"

"Whatever the bodily conduct, sire,

that is injurious."

"And what, revered sir,

is the bodily conduct that is injurious?'

"Whatever the bodily conduct, sire,

that is ill in result."

"And what, revered sir,

is the bodily conduct that is ill in result?"

"Whatever bodily conduct, sire,

conduces to torment of self

and conduces to torment of others

and conduces to torment of both,

and of which the unskilled states increase much,

the skilled states dwindle away -

bodily conduct such as this, sire,

is offensive to intelligent recluses and brahmans."

■

But what, revered Ānanda, is the conduct of speech

that is offensive

to intelligent recluses and brahmans?"

"Whatever conduct of speech, sire,

that is unskilled."

"But what, revered sir,

is unskilled conduct of speech?"

"Whatever conduct of speech, sire,

that has a blemish."

"But what, revered sir,

is conduct of speech that has a blemish?"

"Whatever conduct of speech, sire,

that is injurious."

"And what, revered sir,

is conduct of speech that is injurious?'

"Whatever conduct of speech, sire,

that is ill in result."

"And what, revered sir,

is conduct of speech that is ill in result?"

"Whatever conduct of speech, sire,

conduces to torment of self

and conduces to torment of others

and conduces to torment of both,

and of which the unskilled states increase much,

the skilled states dwindle away -

conduct of speech such as this, sire,

is offensive to intelligent recluses and brahmans."

■

But what, revered Ānanda, is the conduct of thought

that is offensive

to intelligent recluses and [299] brahmans?"

"Whatever conduct of thought, sire,

that is unskilled."

"But what, revered sir,

is unskilled conduct of thought?"

"Whatever conduct of thought, sire,

that has a blemish."

"But what, revered sir,

is conduct of thought that has a blemish?"

"Whatever conduct of thought, sire,

that is injurious."

"And what, revered sir,

is conduct of thought that is injurious?'

"Whatever conduct of thought, sire,

that is ill in result."

"And what, revered sir,

is conduct of thought that is ill in result?"

"Whatever conduct of thought, sire,

conduces to torment of self

and conduces to torment of others

and conduces to torment of both,

and of which the unskilled states increase much,

the skilled states dwindle away -

conduct of thought such as this, sire,

is offensive to intelligent recluses and brahmans."

"Revered Ānanda, does not the Lord praise

the getting rid of precisely all unskilled states?"

"The Tathāgata, sire,

has got rid of all unskilled states

and is endowed with skilled states."[5]

"But which, revered Ānanda,

is the bodily conduct

that is not offensive to intelligent recluses and brahmans?"

"Whatever the bodily conduct, sire,

that is skilled."

"But what, revered sir,

is skilled bodily conduct?"

"Whatever the bodily conduct, sire,

that has no blemish."

"But what, revered sir,

is the bodily conduct that has no blemish?"

"Whatever the bodily conduct, sire,

that is non-injurious."

"And what, revered sir,

is the bodily conduct that is non-injurious?"

"Whatever the bodily conduct, sire,

that is joyous in result."

"And what, revered sir,

is the bodily conduct that is joyous in result?"

"Whatever bodily conduct, sire,

does not conduce to the torment of self

and does not conduce to the torment of others

and does not conduce to the torment of both,

and of which the unskilled states dwindle away,

the skilled states increase much -

bodily conduct such as this, sire,

is not offensive to intelligent recluses and brahmans."

■

"But which, revered Ānanda,

is the conduct of speech

that is not offensive to intelligent recluses and brahmans?"

"Whatever conduct of speech, sire,

that is skilled."

"But what, revered sir,

is skilled conduct of speech?"

"Whatever conduct of speech, sire,

that has no blemish."

"But what, revered sir,

is conduct of speech that has no blemish?"

"Whatever conduct of speech, sire,

that is non-injurious."

"And what, revered sir,

is conduct of speech that is non-injurious?"

"Whatever conduct of speech, sire,

that is joyous in result."

"And what, revered sir,

is conduct of speech that is joyous in result?"

"Whatever conduct of speech, sire,

does not conduce to the torment of self

and does not conduce to the torment of others

and does not conduce to the torment of both,

and of which the unskilled states dwindle away,

the skilled states increase much -

conduct of speech such as this, sire,

is not offensive to intelligent recluses and brahmans."

■

"But which, revered Ānanda,

is the conduct of thought

that is not offensive to intelligent recluses and brahmans?"

"Whatever conduct of thought, sire,

that is skilled."

"But what, revered sir,

is skilled conduct of thought?"

"Whatever conduct of thought, sire,

that has no blemish."

"But what, revered sir,

is conduct of thought that has no blemish?"

"Whatever conduct of thought, sire,

that is non-injurious."

"And what, revered sir,

is conduct of thought that is non-injurious?"

"Whatever conduct of thought, sire,

that is joyous in result."

"And what, revered sir,

is conduct of thought that is joyous in result?"

"Whatever conduct of thought, sire,

does not conduce to the torment of self

and does not conduce to the torment of others

and does not conduce to the torment of both,

and of which the unskilled states dwindle away,

the skilled states increase much -

conduct of thought such as this, sire,

is not offensive to intelligent recluses and brahmans."

"But, revered Ānanda,

does the Lord praise the acquiring

of precisely all skilled states?"

"The Tathāgata, sire,

has got rid of all unskilled states

and is endowed with skilled states."

"It is wonderful, revered sir,

it is marvellous, revered sir,

how well spoken is this, revered sir,

by the venerable Ānanda;

and we, revered sir,

are delighted and satisfied with the venerable Ānanda's well spoken words.

Being thus delighted and satisfied, revered sir,

with the venerable Ānanda's well spoken words,

we would give a [300] valuable elephant

to the venerable Ānanda

if this, revered sir, were allowable

to the venerable Ānanda,

we would give a valuable horse

if this, revered sir, were allowable

to the venerable Ānanda,

we would give the boon of a village

if tis, revered sir, were allowable

to the venerable Ānanda.

But then we know this, revered sir:

This is not allowable

to the venerable Ānanda.

This piece of foreign cloth,[6] revered sir,

inserted into the shaft of a sunshade,

has been sent to me

by King Ajātasattu of Magadha, the son of (the lady) Videhī

in length it is equal to sixteen (hands[7]),

in breadth to eight (hands).

Revered sir,

let the venerable Ānanda accept it

out of compassion."

"No, sire,

I am complete as to the three robes."

"Revered sir, after a great storm

has rained down on the high mountain slopes,

both you and I have seen

how at such a time

the river Aciravati rushes along

overflowing both its banks[8] -

even so, revered sir, the venerable Ānanda

can make a set of three robes for himself

from this piece of foreign cloth;

and the venerable Ānanda can distribute

his old set of three robes

among his fellow Brahma-farers.

So will this gift of faith of ours

go on with an overflow, methinks.

Revered sir, let the venerable Ānanda

accept this piece of foreign doth."

And the venerable Ānanda

accepted the piece of foreign cloth.

Then King Pasenadi spoke thus to the venerable Ānanda:

"If it please you,

we are going now, revered sir,

we are very busy,

there is much to be done."

"You must do now, sire,

that for which you deem it the right time."

Then King Pasenadi,

having rejoiced in what the venerable Ānanda had said,

giving thanks,

rising from his seat

and greeting the venerable Ānanda,

departed

keeping his right side towards him.

Then not long after King Pasenadi had departed,

the venerable Ānanda approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance

the venerable Ānanda told the Lord

the whole of the conversation

he had had with King Pasenadi,

and he handed that piece of foreign cloth to the Lord.

Then the Lord addressed the monks, saying:

"Monks, it is a gain for King Pasenadi,

[301] it is well gotten by King Pasenadi

that he achieved a sight of Ānanda,

that he achieved a paying of homage to him."

Thus spoke the Lord;

delighted, these monks rejoiced in what the Lord had said.

Discourse on the Foreign Cloth

[1] See above, p. 259, n. 3.

[2] As at Vin. ii. 248.

[3] Or, a slur on, opārambha. MA. iii. 346, explaining as uparambhaṃ dosam āropanaraho, refers to the story of the murderous wanderers at Ud. IV. 8.

[4] Cf. A. i. 89, ii. 3, 84.

[5] A reference is intended here to: yathākāri tathāvādi, as he does so he speaks (D. iii. 135).

[6] bāhitikā. MA. iii. 347 says it is the name of a cloth or garment, vattha, produced outside the kingdom.

Hattha = Hasta = cubit. Being 'hand' it would not be of sufficient measure to make up the three robes. 16 X 8 hands = @ 11X5.5 feet; the one outer robe needing 6X4 cubits = @ 9X6 feet. 16X8 cubits = 24X12 feet. But that is an unusually large piece of cloth. On the other hand the whole idea is that the value of the cloth is in it's uniqueness. Such a large measure of cloth fitting into the shaft of an umbrella. Plus we don't know the diameter of the shaft, but this sort of skilled craftsmanship was practiced at the time. e.g., a needle case that was as fine as a fine needle and strong enough to be driven through a sheet of iron.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

4. Rāja Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

4. The Royal Division

89. Discourse on Testimonies to Dhamma

Dhamma-Cetiya Suttaṃ

[301]

THUS have I heard:

At one time the Lord was staying among the Sakyans.

Medaḷumpa[1] was the name of the market town belonging to the Sakyans.

At that time King Pasenadi of Kosala had arrived at Naṇgaraka[2]

on some business or other.

Then King Pasenadi addressed Dīgha Kārāyana,[3] saying:

"Good Kārāyana, harness some lovely vehicles;

we are going to the garden of the pleasaunce

to see its beauties."

"Yes, sire," and Dīgha Kārāyana,

having answered King Pasenadi in assent,

having had many lovely vehicles harnessed,

announced to King Pasenadi:

"Many lovely vehicles are harnessed for you, sire.

You may deem it is now the right time for that."

Then King Pasenadi, having mounted one of the lovely vehicles,

set forth from Naṇgaraka

with the many lovely vehicles

and with great royal pomp,

and drew near the park.

When he had gone by vehicle

as far as the ground was possible,

dismounting from the vehicle,

he entered the park on foot.

As King Pasenadi was pacing up and down in the park

and roaming about on foot

he saw charming and attractive roots of trees,

quiet and silent,

without folk's breath,

far from the haunts of men,

suitable for solitary meditation.[4]

Seeing them,

he began to remember the Lord,

thinking:

"It is at these charming and attractive roots of trees,

quiet and silent,

without folk's breath,

far from the haunts of men,

suitable for solitary meditation,

that we [302] can pay homage to that Lord,

perfected one,

fully Self-Awakened One."

Then King Pasenadi addressed Dīgha Kārāyana, saying:

"It is, good Kārāyana,

at these charming and attractive roots of trees,

quiet and silent,

without folk's breath,

far from the haunts of men,

suitable for solitary meditation,

that we can pay homage to this Lord,

perfected one,

fully Self-Awakened One.

Where, good Kārāyana,

is this Lord staying at present,

perfected one,

fully Self-Awakened One?"

"Sire, there is a market town of the Sakyans called Medaḷumpa.

The Lord, perfected one,

fully Self-Awakened One,

is staying there at present."

"Now, how far, good Kārāyana, is Medaḷumpa,

the market town of the Sakyans,

from Naṇgaraka?"

"It is not far, sire;

it is three yojams.

It is possible to get to it

in what remains of the day."

"Well then, good Kārāyana,

harness many lovely vehicles,

we will go to see this Lord,

perfected one,

fully Self-Awakened One."

"Yes, sire," and Dīgha Kārāyana,

having answered King Pasenadi in assent,

having had many lovely vehicles harnessed,

announced to King Pasenadi:

"Many lovely vehicles are harnessed for you, sire.

You may deem it is now the right time for that."

Then King Pasenadi, having mounted one of the lovely vehicles,

set forth from Naṇgaraka

with the many lovely vehicles

and drew near Medaḷumpa,

the market town of the Sakyans,

arriving there in what remained of that day,

and approached the park.[5]

When he had gone by vehicle as far as the ground was possible,

dismounting from the vehicle,

he entered the park on foot.

Now at that time several monks

were pacing up and down in the open air.

Then King Pasenadi approached these monks;

having approached,

he spoke thus to these monks;

"Where, revered sirs, is the Lord staying at present,

perfected one,

fully Self-Awakened One?

We are anxious to see the Lord,

perfected one,

fully Self-Awakened One."

"Sire, this is the dwelling-place;

the door is closed.

Having approached quietly,

having entered the verandah

(but) not crossing it,

having coughed,

tap on the door-bolt.

The Lord will open the door to you."[6]

Then King Pasenadi immediately handed his sword and turban[7] to Dīgha Kārāyana,.

Then it occurred to Dīgha Kārāyana,:

"The King wants to be alone now;

must I now remain just where I am?"

Then King Pasenadi having quietly approached [303] that dwelling-place with its closed door,

having entered the verandah

(but) not crossing it,

coughed

and tapped on the door-bolt.

The Lord opened the door.

Then King Pasenadi, having entered the dwelling-place,[8]

having inclined his head to the Lord's feet,

kissed the Lord's feet on all sides with his mouth

and stroked them on all sides with his hands,

and he made known his (own) name;

"I, revered sir, am King Pasenadi of Kosala;

I, revered sir, am King Pasenadi of Kosala."

"But for what special reason do you, sire,

pay such deep respect to this body[9]

and display such tokens of friendship?"

"Revered sir, for me there is a logical consequence[10] of the Lord's Dhamma:

'The fully Self-Awakened One is the Lord,

well taught is Dhamma by the Lord,

the Lord's Order of disciples fares along well.'

I, revered sir, see some recluses and brahmans here,

faring a restricted Brahma-faring for ten,

twenty,

thirty

and forty years.

After a time

these,

well washed,[11]

well anointed,

with their hair and beards trimmed,

parade about in the full possession

and enjoyment

of the five strands of sense-pleasures.

On the other hand I, revered sir,

see monks here

faring a perfectly fulfilled,

perfectly purified Brahma-faring

all their lives long

until their last breath.

And outside this, revered sir,

I behold no other Brahma-faring

so perfectly fulfilled

and perfectly purified.

This, revered sir, is a logical consequence of the Lord's Dhamma:

'The fully Self-Awakened One is the Lord,

well taught is Dhamma by the Lord,

the Lord's Order of disciples fares along well.'

And again, revered sir,

kings quarrel with kings,

and nobles quarrel with nobles,

and brahmans quarrel with brahmans,

and householders quarrel with householders,

and a mother quarrels with a child,

and a child quarrels with the mother,

and a father quarrels with a child,

and a child quarrels with the father,

and a brother quarrels with a brother,

and a brother quarrels with a sister,

and a sister quarrels with a brother,

and friend quarrels with friend.

But I, revered sir,

see monks here living on friendly terms and harmonious,

not quarrelling,

like milk and water blending,

regarding one another with the eye of affection.

But outside this, revered sir, I [304] behold no other such harmonious company.

And this too, revered sir, is for me a logical consequence of Lord's Dhamma.

'The fully Self-Awakened One is the Lord,

well taught is Dhamma by the Lord,

the Lord's Order of disciples fares along well.'

And again, I, revered sir,

pace up and down

and roam about

from one park to another,

from one pleasaunce to another.

And there I see some recluses and brahmans

who are thin,

wretched,

their colour bad,

yellowish,

their veins standing out on their limbs,

methinks not at all pleasing to behold.

So it occurs to me thus, revered sir:

Undoubtedly these venerable ones are faring the Brahma-faring displeased,

or there is some evil kamma done by them and concealed[12]

and that is why these venerable ones are thin, wretched,

their colour bad,

yellowish,

their veins standing out on their limbs,

methinks not at all pleasing to behold.

So, approaching these venerable ones, I speak thus:

'How is it that you, venerable ones, are thin,

wretched,

their colour bad,

yellowish,

their veins standing out on their limbs,

methinks not at all pleasing to behold?'

They say:

'It is an illness that runs in our families,[13] sire.'

On the other hand I, revered sir,

see monks here who are very joyful,

very exultant,

looking contented and cheerful,

living unconcerned,

unruffled,

dependent on others,[14]

with a mind become as a wild creature's.

So it occurs to me, revered sir:

Undoubtedly these venerable ones

recognise a high excellence in the Lord's teaching,

a gradual accomplishing,[15]

and that is why these venerable ones are very joyful,

very exultant,

looking contented and cheerful,

living unconcerned,

unruffled,

dependent on others,

with a mind become as a wild creature's.

And this too is for me, revered sir, a logical consequence of the Lord's Dhamma:

'The fully Self-Awakened One is the Lord,

well taught is Dhamma by the Lord,

the Lord's Order of disciples fares along well.'

And again, revered sir, I,

a noble anointed king,

am able to execute one deserving execution,

to fine one deserving to be fined,

to banish one deserving banishment.

But when I am sitting on a case,

people sometimes speak interrupting (me).

And I get no chance to say:

'While I am sitting on the case

do not, good sirs, speak

interrupting (me).

Let the good sirs wait until I have finished speaking,'

But I, revered sir,

see monks here

at a time when the Lord is teaching Dhamma

to various assemblies,

and at that time

there is no sound of expectorating

among the Lord's disciples,

no [305] sound of coughing.[16]

Once upon a time, revered sir,

when the Lord was teaching Dhamma

to various assemblies

a certain disciple of the Lord coughed;

one of his fellow Brahma-farers tapped his knee and said:

'Let the venerable one be quiet,

let the venerable one make no noise;

the Lord, our Teacher, is teaching Dhamma'[16]

In connection with this it occurred to me, revered sir:

'Indeed, it is wonderful,

indeed it is marvellous;

assuredly, how well trained -

without stick,[17]

without sword -

must be such an assembly.'

And outside this, revered sir,

I see no other assembly well trained thus.

And this too is for me, revered sir,

a logical consequence of the Lord's Dhamma:

'The fully Self-Awakened One is the Lord,

well taught is Dhamma by the Lord,

the Lord's Order of disciples fares along well.'

And again, revered sir,

I see here some clever nobles,[18]

subtle,

practised in disputing with others,

skilled in hair-splitting,

who go about, methinks,

breaking to pieces

in their wisdom

the views (of others).

These hear:

'Undoubtedly the recluse Gotama will visit a certain village or market town.'

They construct a question, thinking:

'Having approached the recluse Gotama,

we will ask him this question of ours.

If, on being asked by us thus,

he answers thus,

we will refute him thus;

and if,

on being asked by us thus,

he answers thus,

we will refute him thus.'

These hear:

'It is certain that the recluse Gotama is visiting a certain village or market town.'

So they approach the Lord.

The Lord gladdens,

rouses,

incites,

delights them

with talk on Dhamma.

These, gladdened,

roused,

incited,

delighted by the Lord

with talk on Dhamma,

do not ask the Lord the question at all -

whence can they refute him?

On the contrary, they become the Lord's disciples.

This too is for me, revered sir,

a logical consequence of the Lord's Dhamma:

'The fully Self-Awakened One is the Lord,

well taught is Dhamma by the Lord,

the Lord's Order of disciples fares along well.'

And again, revered sir,

I see here some clever brahmans[19]subtle,

practised in disputing with others,

skilled in hair-splitting,

who go about, methinks,

breaking to pieces

in their wisdom

the views (of others).

These hear:

'Undoubtedly the recluse Gotama will visit a certain village or market town.'

They construct a question, thinking:

'Having approached the recluse Gotama,

we will ask him this question of ours.

If, on being asked by us thus,

he answers thus,

we will refute him thus;

and if,

on being asked by us thus,

he answers thus,

we will refute him thus.'

These hear:

'It is certain that the recluse Gotama is visiting a certain village or market town.'

So they approach the Lord.

The Lord gladdens,

rouses,

incites,

delights them

with talk on Dhamma.

These, gladdened,

roused,

incited,

delighted by the Lord

with talk on Dhamma,

do not ask the Lord the question at all -

whence can they refute him?

On the contrary, they become the Lord's disciples.

This too is for me, revered sir,

a logical consequence of the Lord's Dhamma:

'The fully Self-Awakened One is the Lord,

well taught is Dhamma by the Lord,

the Lord's Order of disciples fares along well.'

And again, revered sir,

I see here some clever householders

subtle,

practised in disputing with others,

skilled in hair-splitting,

who go about, methinks,

breaking to pieces

in their wisdom

the views (of others).

These hear:

'Undoubtedly the recluse Gotama will visit a certain village or market town.'

They construct a question, thinking:

'Having approached the recluse Gotama,

we will ask him this question of ours.

If, on being asked by us thus,

he answers thus,

we will refute him thus;

and if,

on being asked by us thus,

he answers thus,

we will refute him thus.'

These hear:

'It is certain that the recluse Gotama is visiting a certain village or market town.'

So they approach the Lord.

The Lord gladdens,

rouses,

incites,

delights them

with talk on Dhamma.

These, gladdened,

roused,

incited,

delighted by the Lord

with talk on Dhamma,

do not ask the Lord the question at all -

whence can they refute him?

On the contrary,

they ask leave of the Lord himself

for the going forth from home into homelessness.

The Lord lets them go forth.

These, gone forth like this,

living alone,

aloof,

diligent,

ardent,

self-resolute,

having by their own super-knowledge

soon realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it, abide in it.

This too is for me, revered sir,

a logical consequence of the Lord's Dhamma:

'The fully Self-Awakened One is the Lord,

well taught is Dhamma by the Lord,

the Lord's Order of disciples fares along well.'

And again, revered sir,

I see here some clever recluses

subtle,

practised in disputing with others,

skilled in hair-splitting,

who go about, methinks,

breaking to pieces

in their wisdom

the views (of others).

These hear:

'Undoubtedly the recluse Gotama will visit a certain village or market town.'

They construct a question, thinking:

'Having approached the recluse Gotama,

we will ask him this question of ours.

If, on being asked by us thus,

he answers thus,

we will refute him thus;

and if,

on being asked by us thus,

he answers thus,

we will refute him thus.'

These hear:

'It is certain that the recluse Gotama is visiting a certain village or market town.'

So they approach the Lord.

The Lord gladdens,

rouses,

incites,

delights them

with talk on Dhamma.

These, gladdened,

roused,

incited,

delighted by the Lord

with talk on Dhamma,

do not ask the Lord the question at all -

whence can they refute him?

On the contrary,

they ask leave of the Lord himself

for the going forth from home into homelessness.

The Lord lets them go forth.

These, gone forth like this,

living alone,

aloof,

[306] diligent,

ardent,

self-resolute,

having by their own super-knowledge

soon realized here and now

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it, abide in it.

These speak thus:

'Indeed we were nearly lost,

indeed we were nearly lost,

for while we were formerly not (true) recluses,

we claimed that we were,

saying:

We are recluses.

Not being (true) brahmans,

we claimed that we were

saying;

We are brahmans.

Not being (true) perfected ones, we claimed that we were saying:

We are perfected ones.

But now we really are recluses,

now we really are brahmans,

now we really are perfected ones.'

This too is for me, revered sir,

a logical consequence of the Lord's Dhamma:

'The fully Self-Awakened One is the Lord,

well taught is Dhamma by the Lord,

the Lord's Order of disciples fares along well.'

And again, revered sir,

I see here the equerries[20] Isīdatta and Purāṇa[21]

whose food is mine,

whose vehicles are mine,[22]

for whom I provide a livelihood

and to whom I bring fame.

But yet they do not pay me respect

as they do the Lord.

Once upon a time, revered sir,

while marching against an army,

in order to test these same equerries,

Isldatta and Purāṇa, I took up my quarters in some cramped habitation.

Then, revered sir, these equerries, Isīdatta and Purāṇa,

having passed the greater part of the night

in talk on Dhamma,

lay down with their heads directed

towards where they had heard that the Lord was,

their feet towards me.

In connection with this, revered sir,

it occurred to me:

'Indeed it is wonderful,

indeed it is marvellous.

These equerries, Isīdatta and Purāṇa,

whose food is mine,

whose vehicles are mine,

for whom I provide a livelihood

and to whom I bring fame,

yet do not pay me respect

as they do the Lord.

Undoubtedly these venerable ones

recognise a high excellence

in this Lord's teaching,

a gradual accomplishing.'

And this too is for me, revered sir,

a logical consequence of the Lord's teaching:

'The fully Self-Awakened One is the Lord,

well taught is Dhamma by the Lord,

the Lord's Order of disciples fares along well.'

And again, revered sir,

the Lord is a noble,

I too am a noble;

the Lord is a Kosalan,

I too am a Kosalan;

the Lord is round about eighty years of age,

I too am round about eighty years of age.

It is because the Lord is a noble

and I am a noble,

because the Lord is a [307] Kosalan

and I am a Kosalan,

because the Lord is round about eighty years of age

and I am round about eighty years of age

that I am disposed, revered sir,

to pay deep respect to the Lord

and display tokens of friendship.

Please, revered sir,

I must be going now,

I am very busy,

there is much to be done."

"Do now, sire,

that for which you deem it

to be the right time."

Then King Pasenadi, rising from his seat,

having greeted the Lord,

departed

keeping his right side towards him.

Soon after King Pasenadi had departed,

the Lord addressed the monks, saying:

"Monks, that is King Pasenadi of Kosala who,

having spoken testimonies to Dhamma,[23]

rising from his seat,

is departing.

Learn, monks, the testimonies to Dhamma;

master, monks, the testimonies to Dhamma;

remember, monks, the testimonies to Dhamma.

Connected with the goal, monks,

are the testimonies to Dhamma,

fundamental to the Brahma-faring."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on Testimonies to Dhamma

[1] MA. iii. 348: Medataḷumpa; DhA. i. 356 = Jā. iv. 151: Uḷumpa.

[2] According to M. iii. 104 and MA. iii. 348 this was a market-town, nigama, of the Sakyans.

[3] Nephew of Bandhula, the commander-in-chief of the Mallas, MA. iii. 349.

[4] As at Vin. i. 39, ii. 158, etc.

[5] Cf. A. v. 65-66, several of the details of which vary however from the M. account.

[6] As at Vin. i. 248. See B.D. iv. 342 for notes.

[7] Two of the five emblems of royalty, see e.g. Jā. v. 264.

[8] It was at this juncture that Dīgha Kārāyana, made Viḍūḍabha king instead of Pasenadi, MA. iii. 352, Jā. iv. 151-152, DhA. i. 356.

[9] Cf. S. iii. 120, "What is there in seeing this vile body of mine?"

[10] dhammanvaya, as at M. i. 69. The A. account breaks off here, and Pasenadi gives, as recorded there, quite different reasons for his deep respect.

[11] Sunhāta. This and the next two words also at S. i. 79, iv. 343, and cf. D. i. 104. Sunhāta probably refers to ceremonial washing rather than to the bathing at fortnightly intervals allowed to monks at Vin. iv. 117.

[12] Cf. Vin. ii. 40 ff., where an offence that has not been confessed is still 'concealed,' hidden or covered, paṭicchanna.

[13] bandhukaroga. Bandhu is of course kinsman, and although a v.l. is paṇḍuka- (jaundice), MA. iii. 353 explains by kularogo amhākaṃ, a family illness of ours, of hereditary nature.

[14] paradavutta, see B.D. v. 259, n. 2.

[15] pubbenāpara visesa, from kasiṇa-meditation through vipassanā (insight, a higher form of meditation) to arahantship, MA. iii. 353.

[16] Cf. M. ii. 4-5.

[17] daṇḍa here possibly means more specifically "punishment," to balance the punishments meted out by the king, above; but we have not infrequently had the pair: (without) stick and (without) sword.

[18] Cf. following passage with M. i. 176 f.

[19] At M. i. 176 the brahmans are like the nobles who "on the contrary, become the Lord's disciples." Thus a pair is formed to balance the other pair - householders and recluses - who ask for the going forth. The reading at M. i. 176 is to be preferred.

[20] A translation of thapatayo suggested at K.S. v. 303, n. 1.

[21] For the two see S. v. 348 ff., A. iii. 348, 351, 451, v. 139, 143, and DPPN.

[22] mama bhattā mama yānā. MA. iii. 354 says mama santakaṃ bhattaṃ (... yānaṃ ...) etesaṃ, their food (vehicles) is due to me. There is little support for Chalmers' "who make my carriages."

[23] MA. iii. 355 explains dhammacetiyāni as "words of respect for the Dhamma. To whichever one of the Three Jewels respect is paid, it is paid to all. Therefore, if paid to the Lord, it is paid to Dhamma, and so tho Lord spoke of 'testimonies to Dhamma.' "Cetiya usually means a (sepulchral) monument, from a root meaning to pile up, and in this Discourse Chalmers renders by "monuments "and Neumann by "Denkmale." The memorial monuments of India are, however, also in the nature of testimony to tho virtues, etc. of the deceased person in whose honour they are erected. I hope the use of this word here does not take us too far from the meaning intended. "Attestations" might also have been chosen.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

4. Rāja Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

4. The Royal Division

90. Discourse at Kaṇṇakatthala

Kaṇṇakatthala Suttaṃ

[307]

THUS have I heard:

At one time the Lord was staying near Ujuññā[1]

in the deer-park at Kaṇṇakatthala.

At that time King Pasenadi [308] of Kosala had arrived at Ujuññā

on some business or other.

Then King Pasenadi addressed a certain man,

saying;

"Come you, my good man,

approach the Lord;

having approached,

in my name salute the Lord's feet with your head

and ask whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort,

and say:

'Revered sir, King Pasenadi salutes the Lord's feet with his head,

and asks whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort';

and then speak thus:

'Revered sir, today after the meal

when he has had breakfast,

King Pasenadi is expecting to come to see the Lord.'"

"Yes, sire,"

and that man,

having answered King Pasenadi in assent,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

that man spoke thus to the Lord:

"Revered sir, King Pasenadi salutes the Lord's feet with his head,

and asks whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort.

And he speaks thus:

'Revered sir, today after the meal

when he has had breakfast,

King Pasenadi is expecting to come to see the Lord.'"

The sisters Somā and Sakulā[2] heard:

'Today after the meal

when he has had breakfast,

King Pasenadi is expecting to go to see the Lord.'

Then the sisters Somā and Sakulā,

having approached the place where King Pasenadi was eating,[3]

spoke thus:

"Well then, sire,

in our names salute the Lord's feet with your head

and ask whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort,

saying:

'Revered sir, the sisters Somā and Sakulā salute the Lord's feet with their heads

and ask whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort.'"

Then after the meal

when King Pasenadi had eaten his breakfast,

he approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

King Pasenadi spoke thus to the Lord:

"Revered sir, the sisters Somā and Sakulā

with their heads salute the Lord's feet

and ask whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort."

"But how is it, sire,

that the sisters Somā and Sakulā

were not able to send another messenger?"

"Revered sir, the sisters Somā and Sakulā heard:

'Today after the meal

when he has had breakfast,

King Pasenadi is expecting to go to see the Lord.'

Then, revered sir, the sisters Somā and Sakulā

having approached me in the place where I was eating,

spoke thus:

[309] 'Well then, sire,

in our names salute the Lord's feet with your head

and ask whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort,

saying:

'Revered sir, the sisters Somā and Sakulā salute the Lord's feet with their heads

and ask whether he is well,

not indisposed,

of bodily vigour,

strong,

abiding in comfort.'"

"May the sisters Somā and Sakulā be happy, sire."

Then King Pasenadi spoke thus to the Lord:

"I have heard this about you, revered sir:

'The recluse Gotama speaks thus:

"There is neither a recluse nor a brahman

who, all-knowing, all-seeing,

can claim all-embracing knowledge-and-vision -

this situation does not exist."'

Revered sir, those who speak thus:

'The recluse Gotama speaks thus:

"There is neither a recluse nor a brahman

who, all-knowing, all-seeing,

can claim all-embracing knowledge-and-vision -

this situation does not exist."'

I hope that these, revered sir,

speak what was spoken by the Lord,

that they do not misrepresent the Lord

by what is not fact,

that they explain Dhamma

according to Dhamma,

and that no reasoned thesis

gives occasion for contempt?[4]

"Those, sire, who speak thus:

'The recluse Gotama speaks thus:

"There is neither a recluse nor a brahman

who, all-knowing, all-seeing,

can claim all-embracing knowledge-and-vision -

this situation does not exist."'

these do not speak as I spoke

but are misrepresenting me

with what is not true,

with what is not fact."

Then King Pasenadi addressed the commander-in-chief, Viḍūḍabha,

saying:

"Now, who was it, commander-in-chief,

that brought this subject of conversation into the palace?"

"The brahman Sañjaya of the Ākāsa clan, sire."

Then King Pasenadi summoned a man and said:

"Come you, my good man,

in my name summon the brahman Sañjaya of the Ākāsa clan,

saying:

'King Pasenadi, revered sir, is summoning you.'"

"Yes, your majesty,"

and when this man had answered King Pasenadi in assent

he approached the brahman Sañjaya of the Ākāsa clan;

and having approached,

he spoke thus to the brahman Sañjaya:

"King Pasenadi is summoning you, revered sir."

Then King Pasenadi spoke thus to the Lord:

"Could it be, revered sir,

that people might have transferred

to quite another topic

something (originally) said by the Lord

in reference to something else?

In regard to what, revered sir,

does the Lord claim to have spoken the words?"

"I, sire, claim to have spoken the words thus:

'There is neither a [310] recluse nor a brahman

who at one and the same time[5]

can know all,

can see all -

this situation does not exist.'"

"Revered sir, the Lord speaks causally,[6]

and it is in reference to cause,[6] revered sir,

that the Lord says:

'There is neither a recluse nor a brahman

who at one and the same time

can know all,

can see all -

this situation does not exist.'"

These, revered sir, are the four castes:

nobles,

brahmans,

merchants

and workers.

Now, revered sir,

could there be any distinction,

any difference,

between these four castes?"

"These are, sire, the four castes:

nobles,

brahmans,

merchants

and workers.

Among these four castes, sire,

two are pointed to as chief:

the nobles and the brahmans,

that is to say in the way of addressing them,

rising up from one's seat for them,

saluting them with joined palms

and rendering them service."

"I, revered sir, am not asking the Lord

about the here and now; revered sir,

I am asking the Lord about a future state.

These, revered sir, are the four castes:

nobles,

brahmans,

merchants

and workers.

Now, revered sir, could there be any distinction,

any difference

between these four castes?"

"Sire, there are these five qualities for striving.[7]

What five?

As to this, sire,

a monk has faith;

he has faith in the awakening of the Tathāgata, and thinks:

'Indeed this is the Lord,

perfected one,

fully Self-Awakened One,

endowed with knowledge and (right) conduct,

Well-farer,

knower of the worlds,

incomparable charioteer of men to be tamed,

teacher of devas and men,

the Awakened One,

the Lord.'

He is well,

in good health,

endowed with a good digestion,

not over-cool,

not over-hot,

but of a middle kind

suitable for striving.

He is not fraudulent,

not deceitful,

but shows himself as he really is

to the Teacher

or the learned

among his fellow Brahma-farers.

He dwells with energy stirred up

for getting rid of unskilled states,

for arousing skilled states,

steadfast,

firm in advance,

persevering amid skilled states.

He is one of wisdom

endowed with wisdom

leading to (the cutting off of) rise and fall,

with ariyan discrimination

leading to the complete destruction of anguish.

These, sire, are the five qualities for striving.

These, sire, are the four castes:

nobles,

brahmans,

merchants

and workers.

These might be possessed of these five qualities for striving.

For a long time

that would be for their welfare and happiness."

"These, revered sir, are the four castes:

nobles,

brahmans,

merchants

and workers;

and these might be possessed of the five qualities for striving.

But, revered sir, might there be among them here

any distinction,

any difference?"

"I, sire, here speak of a divergence in striving.

It is as if[8] there might be, sire,

among elephants

or horses

or oxen to be tamed

two elephants,

two horses

or two oxen

that were well tamed,

well trained

and two that were not tamed,

not trained.

What do you think about [311] this, sire?

Would those two elephants

or horses

or oxen

that were to be tamed

and that were well tamed,

well trained -

would these,

on being tamed,

reach tamed capacity,

would they,

being tamed,

attain tamed rank?"

"Yes, revered sir."

"But those two elephants

or horses

or oxen

that were to be tamed

but that were neither tamed

nor trained -

would these,

not being tamed,

reach tamed capacity,

and would they,

not being tamed,

attain tamed rank

as do the two elephants

or horses

or oxen

to be tamed

that were well tamed,

well trained?"

"No, revered sir."

"Even so, sire,

that which may be achieved by faith,

by good health,

by honesty

and absence of deceit,

by output of energy,

by wisdom -

that one of no faith,

of poor health,

fraudulent and deceitful,

lazy,

weak in wisdom

could attain it -

this situation does not exist."

"Revered sir, the Lord speaks causally,

and it is in reference to cause,

revered sir,

that the Lord speaks.

These, revered sir,

are the four castes:

nobles,

brahmans,

merchants

and workers.

These might be possessed

of the five qualities for striving,

and if they made the proper efforts

would there be between them, revered sir,

any distinction,

any difference?"

"I, sire, here speak of no difference,

that is to say

in freedom as against freedom.

It is as though a man, sire,

bringing dry sticks from a teak tree[9]

were to produce a fire

and heat were to result.

Then another man,

bringing dry sticks from a sāl-tree

were to produce a fire

and heat were to result.

Then another man,

bringing dry sticks from a mango-tree

were to produce a fire

and heat were to result.

Then another man,

bringing dry sticks from a fig tree

were to produce a fire

and heat were to result.

What do you think about this, sire?

Because of the different woods used for the fires,

would there be any difference in what is produced,

in flame as against flame,

in hue as against hue,

in brilliance as against brilliance?"

"No, revered sir."

"Even so it is, sire,

with heat created by energy,

produced by striving.

I do not speak of any difference there,

that is in freedom as against freedom."

"Revered sir, the Lord speaks causally,

and it is in reference to cause

that the Lord speaks.

But, honoured sir, are there devas?"[10]

[312] "How can yon, sire, speak thus:

'But, revered sir, are there devas?'"

"Be it that these devas, revered sir,

are returners

to a state of being such or so,[11]

or be it

that they are not returners

to a state of being such or so?"

"Sire, whatever devas have been malevolent

are returners to a state of being such or so;

whatever devas have not been malevolent

are not returners to a state of being such or so."

When this had been said,

the commander-in-chief, Viḍūḍabha,

spoke thus to the Lord:

"Revered sir, can those devas that are malevolent

and are returners

to a state of being such or so

drive away

or banish from that place

those devas that have not been malevolent

and are not returners

to a state of being such or so?"

Then it occurred to the venerable Ānanda:

"This Viḍūḍabha, the commander-in-chief,

is a son of King Pasenadi;

I am the Lord's son.

This is a time when son

might confer with son."

So the venerable Ānanda addressed Viḍūḍabha, the commander-in-chief,

saying:

"Well now, commander-in-chief,

on this point

I will ask yon something in return.

Answer exactly as it seems right to you.

What do you think about this, commander-in-chief?

As far as the realm of King Pasenadi (extends),

and there where King Pasenadi holds dominion and sway,

is King Pasenadi able to drive away

or banish from that place

a recluse or a brahman

whether he is meritorious

or not meritorious,

whether he is a BrahmaḤfarer

or not a Brahxna-farer?"

"Good sir, as far as the realm of King Pasenadi (extends)

and there where King Pasenadi holds dominion and sway,

King Pasenadi is able to drive away

or banish from that place

a recluse or a brahman

whether he is meritorious or not

or not meritorious,

whether he is a BrahmaḤfarer

or not a Brahxna-farer."

"What do you think about this, commander-in-chief?

As far as the realm of King Pasenadi does not (extend),

and there where King Pasenadi holds no dominion or sway,

is King Pasenadi able to drive away

or banish from that place

a recluse or a brahman

whether he is meritorious

or not meritorious,

whether he is a Brahma-farer

or not a Brahma-farer?"

"Good sir, as far as the realm of King Pasenadi does not (extend),

and there where King Pasenadi holds no dominion or sway,

King Pasenadi is not able to drive away

or banish from that place

a recluse or a brahman

whether he is meritorious

or not meritorious,

whether he is a Brahma-farer

or not a Brahma-farer."

"What do you think about, this, commander-in-chief?

Have you heard of the devas of the Thirty-Three?"

[313] "Yes, good sir, I have heard of the devas of the Thirty-Three

and the good King Pasenadi has also heard of the devas of the Thirty-Three."

"What do you think about this, commander-in-chief?

Is King Pasenadi able to drive away

or banish from that place

the devas of the Thirty-Three?"

"Good sir, King Pasenadi is not even able to see the devas of the Thirty-Three.

How then could he drive them away

or banish them from that place?"

"Even so, commander-in-chief,

those devas that have been malevolent

and are returners

to a state of being such or so

are not even able to see those devas

that have not been malevolent

and are not returners

to a state of being such or so.

So how could they drive them away

or banish them from that place?"

Then King Pasenadi spoke thus to the Lord:

"What, revered sir, is this monk's name?"

"His name is Ānanda, sire."

"Bliss[12] indeed,

indeed blissful![12]

Revered sir, the venerable Ānanda speaks causally

and it is in reference to cause,

revered sir, that the venerable Ānanda speaks.

But now, revered sir, is there a Brahmā?"

"How can you, sire, speak thus:

'Is there a Brahmā?'"

"Be it that this Brahmā, revered sir,

is a returner to the state of being such or so,

or be it that he is not a returner

to a state of being such or so?"

"Sire, whatever Brahmā has been malevolent

is a returner to a state of being such or so;

but whatever Brahmā has not been malevolent

is not a returner to a state of being such or so."

Then a certain man spoke thus to King Pasenadi:

"The brahman Sañjaya of the Ākāsa clan has arrived, sire."

Then King Pasenadi spoke thus to the brahman Sañjaya of the Ākāsa clan:

"Now, who was it, brahman,

that brought this subject of conversation into the palace?"

"Viḍūḍabha, sire, the commander-in-chief."

"The commander-in-chief, Viḍūḍabha, speaks thus:

'The brahman Sañjaya, sire, of the Ākāsa clan.'"

Then a certain man spoke thus to King Pasenadi:

"It is time for the vehicle, sire."

Then King Pasenadi spoke thus to the Lord:

"We, revered sir, questioned the Lord about omniscience;

the Lord [314] explained omniscience,

and because it was pleasing to us

and approved

we are delighted.

Revered sir, we questioned the Lord about the purity of the four castes;

the Lord explained the purity of the four castes,

and because it was pleasing to us

and approved

we are delighted.

Revered sir, we questioned the Lord about the devas;

the Lord explained the devas,

and because it was pleasing to us

and approved

we are delighted.

Revered sir, we questioned the Lord about Brahmāā;

the Lord explained about Brahmā,

and because it was pleasing to us

and approved

we are delighted.

And, revered sir, whatever it was we questioned the Lord about,

that very thing the Lord explained,

and because it was pleasing to us

and approved

we are delighted.

And now, if it please you, revered sir,

we are going;

we are very busy

and there is much to be done."

"You must do now, sire,

that for which you deem it the right time."

Then King Pasenadi of Kosala,

delighted at what the Lord had said,

having given thanks,

rising from his seat,

having greeted the Lord,

departed keeping his right side towards him.

Discourse at Kaṇṇakatthala:

The Tenth

[1] Mentioned at D. i. 161. According to MA. iii. 356 it was both a district and a town; here the town is meant.

[2] MA. iii. 356 says that these two sisters were wives of Pasenadi.

[3] bhattābhihāre, as at S. i. 82. "The place where the rice (food) was brought," MA. iii. 356.

[4] Cf. M. i. 368, ii. 77, 222, 243.

[5] sakideva. MA. iii. 357 says "who, with one 'adverting' (of the mind), one thought, one 'impulsion,' can know and see the whole past, future and present."

heturūpaṃ ... saheturūpam. Bhk. Thanissaro: 'seems reasonable ... seems logical'; Bhk. Bodhi: 'appears reasonable ... appears to be supported by reason'. Other possibilities: driven to the light (clarity, brilliance); driven to substance (substantially made; driven to the point of manifestation)

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

5. Brāhmaṇa Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

5. The Division on Brahmans

91. Discourse with Brahmāyu

Brahmāyu Suttaṃ

[317]

THUS have I heard:

At one time the Lord was walking on tour in Videha

together with a large Order of monks,

with as many as five hundred monks.

Now at that time the brahman Brahmāyu was living in Mithilā.

He was worn,

old,

full of years,

he had lived his span

and was at the close of his life,

a hundred and twenty years of age;

he was master[1] of the three Vedas,[2]

versed in the vocabularies and rituals

together with the phonology and exegesis[3]

and the legendary tradition as the fifth;

he was learned in idioms,

a grammarian,

proficient in popular philosophy

and the marks of a Great Man.[4]

The brahman Brahmāyu heard:

"Verily the recluse Gotama,[5]

son of the Sakyans,

having gone forth from the Sakyan clan,

is walking on tour in Videha

together with a large Order of monks,

with as many as five hundred monks.

The most lovely report has gone abroad thus

concerning this revered[6] Gotama:

'He is indeed Lord,

perfected one,

fully Self-Awakened One,

endowed with knowledge and (right) conduct,

Well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.

Having realized through his own super-knowledge,

he makes known this world

together with devas

including the Māras and the Brahmās;

creatures

together with recluses and brahmans,

with devas and mankind.

He teaches [318] Dhamma

that is lovely at the beginning,

lovely in the middle

and lovely at the ending;

he explains with the spirit and the letter

the Brahma-faring

completely fulfilled

and wholly purified.

Good indeed is the sight

of perfected ones such as this."

Now at that time

the brahman Brahmāyu had the brahman youth Uttara as pupil;

he was master of the three Vedas,

versed in the vocabularies and rituals

together with the phonology and exegesis

and the legendary tradition as the fifth;

he was learned in idioms,

a grammarian,

proficient in popular philosophy

and the marks of a Great Man.

Then the brahman Brahmāyu

addressed the brahman youth Uttara,

saying:

"Dear Uttara, this recluse Gotama,

son of the Sakyans,

having gone forth from the Sakyan clan,

is walking on tour in Videha

together with a large Order of monks,

with as many as five hundred monks.

The most lovely report has gone abroad thus

concerning this revered Gotama:

'He is indeed Lord,

perfected one,

fully Self-Awakened One,

endowed with knowledge and (right) conduct,

Well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.

Having realized through his own super-knowledge,

he makes known this world

together with devas

including the Māras and the Brahmās;

creatures

together with recluses and brahmans,

with devas and mankind.

He teaches Dhamma

that is lovely at the beginning,

lovely in the middle

and lovely at the ending;

he explains with the spirit and the letter

the Brahma-faring

completely fulfilled

and wholly purified.

Good indeed is the sight

of perfected ones such as this."

Come you, dear Uttara,

approach the recluse Gotama;

having approached,

find out whether the recluse Gotama is in fact

that revered Gotama of whom the report has gone abroad

or whether he is not,

and whether the revered Gotama is such a one

or not such a one.

Through you

will we know that revered Gotama.

So will I,

in virtue of what you say,

find out whether that revered Gotama is in fact

the revered Gotama of whom the report has gone abroad

or whether he is not,

and whether the revered Gotama

is such a one

or not such a one.

Dear Uttara, in our mantras[7]

the thirty-two marks of the Great Man are traditional.[8]

For a Great Man

possessed of these

only two courses[9] are open,

not another:

If he settles in the household state

he becomes a king[10] who is a wheel-turner,[11]

a Dhamma-man,[12]

a king under Dhamma,[13]

the ruler of the whole world,

one who [319] brings stability to his realm;

and he is possessed of the seven Treasures.

These seven Treasures of his are

the wheel-treasure,

the elephant-treasure,

the horse-treasure,

the jewel-treasure,

the woman-treasure,

the householder-treasure,

the adviser-treasure as the seventh.

He will have more than a thousand sons,

valiant,

built on heroic lines,[14]

able to crush opposing armies.

He dwells conquering this sea-girt land

by Dhamma,[15]

not by stick,

not by sword.

But, if he goes forth from home

into homelessness

he becomes a perfected one,

a fully Self-Awakened One,

a lifter of the world's veil.[16]

Now I, dear Uttara,

am an imparter[17] of mantras,

you are a recipient[17] of mantras."

"Very well, sir,"

and the brahman youth Uttara,

having answered the brahman Brahmāyu in assent,

rising from his seat,

having greeted the brahman Brahmāyu,

keeping his right side towards him,

set out on tour (to find) the Lord in Videha.

Walking on tour,

he gradually approached the Lord;

having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance

the brahman youth Uttara

looked for the thirty-two marks of a Great Man

on the Lord's body.

And the brahman youth Uttara

saw all the thirty-two marks of a Great Man

on the Lord's body

except two.

About these two marks of a great man

he was in doubt,

perplexed,

uncertain,

not satisfied -

whether what was cloth-hid was sheath-cased

and whether the tongue was large.

Then it occurred to the Lord:

"This brahman youth Uttara sees on me

all the thirty-two marks of a Great Man

except two.

About these two marks of a Great Man

he is in doubt,

perplexed,

uncertain,

not satisfied:

whether what is cloth-hid is sheath-cased

[320] and whether my tongue is large."

Then the Lord contrived such a contrivance of psychic power[18]

that the brahman youth Uttara saw

that that which the Lord had cloth-hid was sheath-cased.

Then the Lord,

having put out his tongue,

stroked it backwards and forwards

over both his ears

and he stroked it backwards and forwards

over both his nostrils

and he covered the whole dome of his forehead

with his tongue.[19]

Then it occurred to the brahman youth Uttara:

"The recluse Gotama is possessed of the thirty-two marks of a Great Man.

Suppose I were to follow the recluse Gotama closely

so as to watch his conduct?"

Then for seven months the brahman youth Uttara,

like a constant shadow,[20]

followed the Lord closely.

After the lapse of the seven months

the brahman youth Uttara set out on tour for Mithilā in Videha;

walking on tour

he gradually approached Mithilā

and the brahman Brahmāyu;

having approached

and having greeted the brahman Brahmāyu,

he sat down at a respectful distance.

Brahmāyu the brahman spoke thus to the brahman youth Uttara

as he was sitting down at a respectful distance:

"I suppose, dear Uttara,

that the report spread abroad about the revered Gotama

was truly so

and not otherwise?

I suppose that the revered Gotama

is such a one

and not of another kind?"

"Sir, the report spread abroad about the revered Gotama

was truly so

and not otherwise;

this revered Gotama is such a one

and not of another kind.

And this revered Gotama is possessed of the thirty-two marks of a Great Man:[21]

The revered Gotama

has feet with a level tread[22] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

On the soles of the good Gotama's feet

wheels appear

with a thousand spokes,

with rims and hubs,

in every way complete -

the good Gotama,

a Great Man,

has this mark of a Great Man.

[321] The revered Gotama has projecting heels -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has long fingers (and toes)[23] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has soft and tender hands and feet -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has (the fingers and toes) of his hands and feet evenly spaced[24] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has ankles that are midway in the leg[25] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has legs like (those of) antelopes[26] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama, while standing erect

and not bending,

can stroke and rub his knees

with the palms of both hands -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has sheath-cased

what is cloth-hid -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama is the colour of gold[27] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has a golden[28] coloured skin,

a smooth complexion -

the good Gotama,

a Great Man,

has this mark of a Great Man.

Because of his smooth complexion

no dust or dirt adheres to his body -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has hairs that are separate -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The separate hairs grow (one) to each pore -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has hairs that grow upward -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The upward growing hairs are dark blue,

the colour of collyrium,

curling in rings,

curling to the right -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has a divinely straight body[29] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has the seven convex surfaces[30] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

[322] The revered Gotama has a body

the front part of which is like a lion's[31] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has no hollow between his shoulders[32] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has the symmetrical proportions of a banyan tree -

as is the height of his body

so is the length of his arms when stretched out;

as is the length of his arms when stretched out

so is the height of his body -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has a bust that is evenly rounded -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has an exquisite sense of taste -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has jaws like a lion's -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has forty teeth.[33]

The revered Gotama has even teeth -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has teeth without spaces between them -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has very lustrous eye-teeth -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has a long tongue -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has a voice like Brahmā's;[34]

he speaks like a karamka bird[35] -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has eyes of an intense blue -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has eyelashes like a cow's -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The hair that the revered Gotama has growing between the eyebrows

is white and soft like cotton-down -

the good Gotama,

a Great Man,

has this mark of a Great Man.

The revered Gotama has a head shaped like a (royal) turban.[36]

The good Gotama,

a Great Man,

has also this mark of a Great Man.[37]

The revered Gotama is possessed of these thirty-two marks of a Great Man.

If the revered Gotama is walking

he leads off with his right foot;

he does not put the foot too far (forward),

he does not place the foot too short;

he does not walk too quickly;

he does not walk too slowly;

he does not walk

knocking knee against knee

or ankle against ankle;

[323] while he is walking

he does not bend his thighs up,

he does not bend his thighs down,

he does not bend his thighs in,

he does not bend his thighs out.[38]

As the revered Gotama walks

he moves only with the lower part of his body

and does not walk with his (full) bodily strength.[39]

knowledge and insight = ñāṇa-dassanaṃ knowing and seeing. Not vipassana.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

5. Brāhmaṇa Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

5. The Division on Brahmans

92. Discourse with Sela

Sela Suttaṃ

[332]

THUS have I heard:

At one time the Lord walking on tour among the people of Anguttarāpa,[2]

together with a large Order of monks,

with twelve hundred and fifty monks,

arrived at the market town called Āpaṇa

belonging to the people of Anguttarāpa.

Keṇiya the matted hair ascetic[3] heard:

"Verily the recluse Gotama,

son of the Sakyans,

having gone forth from the Sakyan clan,

walking on tour among the people of Anguttarāpa

together with a large Order of monks,

with twelve hundred and fifty monks,

has reached Āpaṇa.

[333] The most lovely report has gone abroad thus

concerning this revered Gotama:[4]

'He is indeed Lord,

perfected one,

fully Self-Awakened One,

endowed with knowledge and (right) conduct,

Well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.

Having realized through his own super-knowledge,

he makes known this world

together with devas

including the Māras and the Brahmās;

creatures

together with recluses and brahmans,

with devas and mankind.

He teaches Dhamma

that is lovely at the beginning,

lovely in the middle

and lovely at the ending;

he explains with the spirit and the letter

the Brahma-faring

completely fulfilled

and wholly purified.

Good indeed is the sight

of perfected ones such as this."

Then Keṇiya the matted hair ascetic

approached the Lord;

having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As the matted hair ascetic Keṇiya

was sitting down at a respectful distance

the Lord delighted,

roused,

inspired,

gladdened him

with talk on dhamma.

Then Keṇiya the matted hair ascetic,

delighted,

roused,

inspired,

gladdened by the Lord

with talk on dhamma,

spoke thus to the Lord:

"May the good Gotama

together with the Order of monks

consent to a meal with me

on the morrow."[5]

When this had been said,

the Lord spoke thus

to Keṇiya the matted hair ascetic:

"But, Keṇiya,

great is the Order of monks,

twelve hundred and fifty monks,

and you are favourably disposed towards[6] the brahmans."

And a second time did Keṇiya the matted hair ascetic

speak thus to the Lord:

"Although, good Gotama,

the Order of monks is large,

twelve hundred and fifty monks,

and although I am favourably disposed towards the brahmans,

(yet) may the good Gotama consent to a meal with me

on the morrow

together with the Order of monks."

And a second time did the Lord speak thus

to Keṇiya the matted hair ascetic:

"But, Keṇiya,

great is the Order of monks,

twelve hundred and fifty monks,

and you are favourably disposed towards the brahmans."

And a third time did Keṇiya the matted hair ascetic

speak thus to the Lord:

"Although, good Gotama,

the Order of monks is large,

twelve hundred and fifty monks,

and although I am favourably disposed towards the brahmans,

(yet) may the good Gotama consent to a meal with me

on the morrow

together with the Order of monks."

The Lord consented by becoming silent.

Then Keṇiya the matted hair ascetic,

having understood the Lord's consent,

rising from his seat,

approached his own hermitage;

having approached,

he addressed his friends and acquaintances,

his kith and kin,

saying:

"Let my good friends and acquaintances,

my kith and kin,

hear that the recluse Gotama

together with the Order of monks

has been invited [334] by me for a meal on the morrow.

So would you do personal service for me?"

"Yes, good sir,"

and when the friends and acquaintances,

the kith and kin of Keṇiya the matted hair ascetic

had answered him in assent,

some dug pits (for the fire),

some chopped sticks,

some washed pots,

some put out jars of water,

and some got ready the seats,

while Keṇiya himself

prepared a pavilion.[7]

Now at that time Sela the brahman

was living in Āpaṇa.

He was master of the three Vedas,[8]

versed in the vocabularies and rituals

together with the phonology and exegesis

and the legendary tradition as the fifth;

he was learned in idioms,

a grammarian,

proficient in popular philosophy

and the marks of a Great Man.

He instructed three hundred brahman youths in mantras.

At that time Keṇiya the matted hair ascetic

was favourably disposed towards the brahman Sela.

Then as Sela the brahman,

surrounded by the three hundred brahman youths,

was pacing up and down

and roaming about on foot

he approached the hermitage of Keṇiya the matted hair ascetic.

And in the hermitage of Keṇiya the matted hair ascetic

Sela the brahman saw some people digging pits,

some chopping sticks,

some washing pots,

some putting out jars of water,

and some getting ready the seats,

while Keṇiya the matted hair ascetic himself

prepared a pavilion.

So he spoke thus to Keṇiya the matted hair ascetic:

"How now, is there to be a marriage[9]

at the good Keṇiya's

or a giving in marriage,

or is a great oblation arranged,

or has King Bimbisāra of Magadha

been invited for the morrow

together with his troops?"

"No, Sela, there is to be no marriage with me

nor giving in marriage,

nor has King Seniya Bimbisāra of Magadha

been invited for the morrow

together with his troops.

But I have arranged a great oblation:

the recluse Gotama,

son of the Sakyans,

gone forth from the Sakyan clan,

who has been walking on tour among the people of Aṇguttarapa,

together with a large Order of monks,

with twelve hundred and fifty monks,

has arrived at Āpaṇa.

The most lovely report has gone abroad thus concerning the recluse Gotama:

'He is indeed Lord,

perfected one,

fully Self-Awakened One,

endowed with knowledge and (right) conduct,

Well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.

He has been invited by me for the morrow

together with the Order of monks."

[335] "Keṇiya, did you say

'Awakened One'?"

"I did say 'Awakened One,' Sela."

"Keṇiya, did you say 'Awakened One'?"

"I did say 'Awakened One,' Sela."

Then it occurred to the brahman Sela:

"Even this sound 'Awakened One'

is hard to come by in the world.

But in our mantras

the thirty-two marks of a Great Man

are traditional.

For a Great Man endowed with these,

only two courses are open, not another . . .

But if he goes forth from home into homelessness

he becomes a perfected one,

a fully Self-Awakened One,

a lifter of the world's veil.

For a Great Man

possessed of these

only two courses are open,

not another:[10]

If he settles in the household state

he becomes a king who is a wheel-turner,

a Dhamma-man,

a king under Dhamma,

the ruler of the whole world,

one who brings stability to his realm;

and he is possessed of the seven Treasures.

These seven Treasures of his are

the wheel-treasure,

the elephant-treasure,

the horse-treasure,

the jewel-treasure,

the woman-treasure,

the householder-treasure,

the adviser-treasure as the seventh.

He will have more than a thousand sons,

valiant,

built on heroic lines,

able to crush opposing armies.

He dwells conquering this sea-girt land

by Dhamma,

not by stick,

not by sword.

But, if he goes forth from home

into homelessness

he becomes a perfected one,

a fully Self-Awakened One,

a lifter of the world's veil.

And where, good Keṇiya,

is this revered Gotama,

perfected one,

fully Self-Awakened One,

staying at present?"

When this had been said, Keṇiya

the matted hair ascetic,

stretching out his right arm,

spoke thus to Sela the brahman:

"There, good Sela,

by that dark blue line of forest."

Then Sela the brahman

with the three hundred brahman youths

approached the Lord.

Then Sela the brahman

addressed these brahman youths,

saying:

"Come quietly, good sirs,

(carefully) placing foot after foot;

for, like lone-faring lions,[11]

these Lords are hard to approach.

So if I should hold converse with the recluse Gotama,

do not interrupt me, good sirs;

but wait for me

until the end of the conversation."

Then Sela the brahman approached the Lord;

having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he sat down at respectful distance.

As he was sitting down at a respectful distance

Sela the brahman looked for the thirty-two marks of a Great Man

on the Lord's body.[12]

And Sela the brahman

saw all the thirty-two marks of a Great Man

on the Lord's body

except two.

About these two marks of a great man

he was in doubt,

perplexed,

uncertain,

not satisfied -

whether what was cloth-hid was sheath-cased

and whether the tongue was large.

Then it occurred to the Lord:

"This Sela the brahman sees on me

all the thirty-two marks of a Great Man

except two.

About these two marks of a Great Man

he is in doubt,

perplexed,

uncertain,

not satisfied:

whether what is cloth-hid is sheath-cased

and whether my tongue is large."

Then the Lord contrived such a contrivance of psychic power

that Sela the brahman saw

that that which the Lord had cloth-hid was sheath-cased.

Then the Lord,

having put out his tongue,

stroked it backwards and forwards

over both his ears

and he stroked it backwards and forwards

over both his nostrils

and he covered the whole dome of his forehead

with his tongue.

Then it occurred to Sela the brahman:

"The Lord is endowed with the thirty-two marks of a Great Man in full,

not partially,

but yet I do not know

whether he is an Awakened One or not.

All the same,

I have heard it said

by aged brahmans,

full of years,

teachers of teachers:

'When their own praises are being spoken,

those that are perfected ones,

fully Self-Awakened Ones

reveal the self.[13]

Suppose [336] that I,

face to face with the recluse Gotama

were to praise him in suitable verses?"

Then Sela the brahman,

face to face with the Lord,

praised him in suitable verses:

Sela

"Your[14] body is complete,[15] gleaming, finely proportioned,[16] beautiful to behold;

you are the colour of gold, the Lord; lustrous your teeth, you are heroic.

Indeed those distinguishing signs of a finely proportioned man -

all these marks of a Great Man are on your body.

Your eyes are clear, the face is full,[17] you are well grown,[18] straight, splendid;

in the midst of an Order of recluses you shine like the sun.

Lovely to see is a monk with a golden coloured skin;

but for this recluseship what use is such supremacy of colour?[19]

You should be a king, a wheel-tumer, a bull of charioteers,[20]

victor over the whole world, chief of the Rose-apple Grove.[21]

Nobles and wealthy kings will be your vassals;

you are king of kings, the lord of men; rule, 0 Gotama."

[337] Gotama

"I am a king, Sela,

a matchless king under dhamma;

I turn the wheel by dhamma,[22]

the wheel that cannot be turned back."

Sela

"Self-Awakened do you profess to be,

'A matchless king under dhamma;

I turn the wheel by Dhamma' - thus, Gotama, you speak.

But who is the revered one's captain,

the disciple second to the Teacher?

Who turns on this wheel of Dhamma

That was set turning by you?"

Gotama

"The wheel set turning by me, Sela,

The matchless wheel of Dhamma -

Sāriputta[23] turns it on;

he is heir born[24] to the Tathāgata.

What is to be known is known by me,

and to be developed developed is,

what is to be got rid of has been got rid of -

therefore, brahman, am I Awake.[25]

Dispel your doubt in me, have faith, brahman.

Ever difficult to come by is the sight of Self-Awakened Ones.

Ever difficult to come by is their appearance in the world.

But I, brahman, am Self-Awakened, a physician without peer,

Brahma-become, without compare, crushing Māra's hosts;

having mastered all foes I rejoice, with no fear from anywhere."

[338] Sela

"Attend to this, good sirs. As speaks the Visioned One,

physician, great hero, so roars the forest-lion.

Seeing him, Brahma-become, without compare, crushing Māra's hosts,

who should not have faith - even a base-born black?

Who wishes, let him follow me; or, who wishes it not, let him depart;

but I will go forth here under Him of Excellent Wisdom."

Brahmans

"If this teaching of the fully Self-Awakened One is agreeable to your reverence,

we too will go forth under Him of Excellent Wisdom."

Sela

"These three hundred brahmans, their palms joined in salutation, are asking

to fare the Brahma-faring under you, 0 Lord."

Gotama

"Well taught[26] is the Brahma-faring, Sela,

It is self-realized, it is timeless.

The going forth in it is nothing vain for him who trains diligently."

Sela the brahman and his company

received the going forth under the Lord,

they received ordination.

Then towards the end of that night,

Keṇiya the matted hair ascetic,

having had sumptuous foods,

solid and soft,

prepared in his own hermitage,

had the time announced to the Lord,

saying:

"It is time, good Gotama,

the meal is ready."

Then the Lord,

dressing in the morning,

taking his bowl and robe,

approached the hermitage

of the matted hair ascetic Keṇiya;

having approached,

he sat down on the appointed seat

together with the Order of monks.

Then Keṇiya the matted hair ascetic

with his own hand

served and satisfied the Order of monks

with the Awakened One at its head

with sumptuous foods,

solid and soft.

When the Lord had eaten

and had withdrawn his hand from the bowl,

Keṇiya the matted hair ascetic,

taking a low seat,

sat down at a respectful distance.

As Keṇiya the matted hair ascetic

was sitting down at a respectful distance,

the Lord thanked him in these verses:

"Sacrifice is chief in fire-worship,[27]

Sāvitrī chief of Vedic metres,

[339] A king is chief of men,

The ocean chief of waters.

The moon is chief of the lamps of night,

The sun the chief of luminaries,

For those giving alms, desiring merit,

The Order is indeed the chief."

When the Lord had thanked the matted hair ascetic Keṇiya in these verses,

rising from his seat,

he departed.

Then the venerable Sela and his company,

dwelling alone,

aloof,

diligent,

ardent,

self-resolute,

having soon realized here and now

by their own super-knowledge

that matchless goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home

into homelessness,

entering on it

abided therein;

and they knew:

"Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so."

And the venerable Sela and his company

became perfected ones.

Then the venerable Sela and his company

approached the Lord;

having approached,

having arranged his upper robe over one shoulder,

having saluted the Lord with joined palms,

he addressed the Lord in verses:[28]

"Eight days ago, 0 Visioned One, we came to you for refuge;

Lord, through your teaching we were tamed in seven nights.

You are the Wake, you the Teacher, you the Seer who is Māra's victor;

Having cut out latent tendencies, you, crossed over, help this mortality to cross.

The basis (for rebirth) has been transcended by you, the cankers shattered by you.

A lion are you, without attachment, who has got rid of fear and dread.

These three hundred monks are standing with joined palms-

Stretch forth your feet, 0 Hero, let great beings[29] honour the Teacher."

Discourse with Sela

[1] The text of this Sutta is not given in M. ii. "as it is identical with that of the same name in the Sutta Nipata, printed at p. 99 of Prof. Fausböll's edition for the P.T.S. "This Sutta is also printed at p. 102 ff. of Dines Andersen and Helmer Smith's edn. of the Sn., likewise a P.T.S. publication. Cf. Vin. i. 245 ff., D. i. 87 ff.

[2] As in M. Sta. 54.

[3] For notes and references see B.D. iv. 336, n. 10.

[4] As in Sta. 91 (M. ii. 133).

[5] Cf. Vin. i. 248 for Keṇiya's invitation to a meal.

[6] abhippasanna, with the loc. The meaning really amounts to: being well enough pleased with to believe in; feeling very serene with.

[7] maṇḍalamāla. MA. iii. 400 calls it dusamaṇḍala, a cloth (covered) pavilion (?). SnA ii. 447 says "he made a pavilion with a canopy" (or awning).

[8] As at M. ii. 133.

[9] From here to "hard to come by in the world" below, cf. with Vin. ii. 155.

[10] As in Sta. 91 (M. ii. 134).

[11] MA. iii. 401, the solitary lion is watchful and diligent, appamāda. It is to mark the diligent dwelling that this simile is made.

[12] As in Sta. 91 (M. ii. 136).

[13] attānaṃ pātukaronti; cf. Vin. ii. 186, A. iii. 123, i.e. manifest, or make visible, exhibit, bring to light, "betray" (G.S. iii. 98) the self. But in the Buddha's Teaching this is what a foolish person does, e.g. Devadatta, not arahants, and, at D. iii. 115 not the Tathāgata.

[14] Cf. Thag. 818-837, the verses ascribed to Sela, and the responses as below.

[15] I.e. with the full complement of "marks," MA. iii. 402.

[16] sujāta. I have taken this as does Bu.: "well born in regard to excellence of height to breadth, to excellence of form," so as to keep a reference to the "mark" that is "symmetry."

[17] "Like the face of the full moon," MA. iii. 402. Cf. e.g. Suvarṇaprabhāsa Sūtra, Ch. XII (as given in R. Robinson's Chinese Buddhist Verse, London, 1954): "The countenance of the Buddha is like the clear full moon." This is only one of many examples of this simile.

[18] brahā. This also refers to the symmetrical development of height to breadth when the arms are stretched out. The next refers to the limbs being as straight as Brahmā's.

[19] uttamavaṇṇino.

[20] rathesabko. MA. iii. 402 explains by uttamarathī, with v.l. uttamasārathī-sārathī, charioteer, occurring in the stock description of the Buddha. ThagA. ii. 44 (SHB) explains by rathesu ājāniya-usabhapuriso mahārathiko, in regard to chariots he is a thoroughbred bull of a man, a great charioteer.

[21] The same as Jambudīpa, India. ThagA. ii. 44 (SHB) says that a wheel-turner is not merely Lord of Jambudīpa but of the four great "continents" or "islands" as well.

[22] Beginning with the four peerless arousings of mindfulness. The wheel of command is: get rid of this, make that arise. The wheel of Dhamma is, beginning with Dhamma, as learning, pariyatti-dhamma; 'This, monks, is the ariyan truth of anguish,' MA. iii. 403.

[23] According to the Comys. Sāriputta was sitting nearby.

[24] anujāta, "taking after" or "born equal to." See Iti. p. 63 for three kinds of children: avajāta, anujāta, atijāta. Here no physical relationship to the Tathāgata is meant, simply "heir in Dhamma" as in M. Sta. 12.

[25] This line and the preceding one are also found at M. ii. 143.

[26] MA. iii. 406 says that the use of this phrase means Sela and the three hundred brahmans went forth by the 'Come, bhikkhu' formula.

[27] For notes on these verses, which occur at Vin. i. 246, see B.D. iv. 340.

[28] As at Thag. 838-841.

[29] nāga, as in M. Stas. 5, 24 (M. i. 32, 151).

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

5. Brāhmaṇa Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

5. The Division on Brahmans

93. Discourse with Assalāyana

Assalāyana Suttaṃ

[340]

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time at least five hundred brahmans from a number of districts were residing at Sāvatthī on some business or other.

Then it occurred to these brahmans:

"This recluse Gotama lays down the purity of the four castes.

Now, who is capable of arguing about this saying with the recluse Gotama?"

At that time the brahman youth Assalāyana was residing at Sāvatthī.

He was young, his head shaven, sixteen years of age from his birth; he was master of the three Vedas[1] ... proficient in ... the marks of a Great Man.

Then it occurred to these brahmans:

"This brahman youth Assalāyana is residing at Sāvatthī.

He is young, his head shaven ... proficient in ... the marks of a Great Man.

He is capable of arguing about this saying with the recluse Gotama."

Then these brahmans approached the brahman youth Assalāyana; having approached, they spoke thus to the brahman youth Assalāyana:

"Good Assalāyana, this recluse Gotama lays down the purity of the four castes; you go, good Assalāyana, and argue about this saying with the recluse Gotama."

When this had been said, Assalāyana the brahman youth spoke thus to those brahmans:

"Truly, sirs, is the recluse Gotama a speaker on Dhamma but speakers on Dhamma are difficult to argue with.

I am not able to argue about this saying with the recluse Gotama."

And a second time these brahmans spoke thus to the brahman youth Assalāyana:

"Good Assalāyana, this recluse Gotama lays down the purity of the four castes; you go, good Assalāyana, and argue about this saying with the recluse Gotama.

A wanderer's (life) is led by the good Assalāyana."

And a second time Assalāyana the brahman youth spoke thus to to those brahmans:

"Truly, sirs, is the recluse Gotama a speaker on Dhamma but speakers on Dhamma are difficult to argue with.

I am not able to argue about this saying with the recluse Gotama."

[341] And a third time these brahmans spoke thus to the brahman youth Assalāyana:

"Good Assalāyana, this recluse Gotama lays down the purity of the four castes; you go, good Assalāyana, and argue about this saying with the recluse Gotama.

A wanderer's life is led by the good Assalāyana.

Let not the good Assalāyana be defeated in a defeat without resistance."[2]

When this had been said, Assalāyana the brahman youth spoke thus to those brahmans:

"Sirs, truly the recluse Gotama is a speaker on Dhamma but speakers on Dhamma are difficult to argue with.

I am not able to argue about this saying with the recluse Gotama.

All the same, I will go at the bidding of the reverend ones."

Then Assalāyana the brahman youth together with a large concourse of brahmans approached the Lord; having approached, he exchanged greetings with the Lord; having conversed in a friendly and courteous way, he sat down at a respectful distance.

As he was sitting down at a respectful distance, Assalāyana the brahman youth spoke thus to the Lord:

"Good Gotama, brahmans speak thus:

'Only brahmans form the best caste, all other castes are low; only brahmans form the fair caste, all other castes are dark; only brahmans are pure, not non-brahmans; only brahmans are own sons of Brahmā, born of his mouth, born of Brahmā, formed by Brahmā, heirs to Brahmā.'[3]

What does the good Gotama say about this?"

"But, Assalāyana, brahman wives of brahmans are known[4] to have their seasons and to conceive and to give birth and to give suck.

Yet these brahmans, born of woman like everyone else, speak thus:

'Only brahmans form the best caste ... heirs to Brahmā.'"

"Although the good Gotama speaks thus, yet brahmans still consider it thus:

'Only brahmans ... heirs to Brahmā.'"

"What do you think about this, Assalāyana?

Have you heard that in Yona[5] and Kamboja[6] and other adjacent districts there are only two castes, the master and the slave?

And that having been [342] a master one becomes a slave; having been a slave one becomes a master?"[7]

"Yes, I have heard this, sir.

In Yona and Kamboja ... having been a slave one becomes a master."

"In reference to this then, Assalāyana, on what strength and authority do brahmans speak thus:

'Only brahmans form the best caste ... heirs of Brahmā'?"

"Although the good Gotama speaks thus, yet brahmans still consider it thus:

'Only brahmans form the best caste ... heirs to Brahmā.'"

"What do you think about this, Assalāyana?

If a noble made onslaught on creatures, took what had not been given, wrongly enjoyed pleasures of the senses, were a liar, of slanderous speech, of harsh speech, a gossip, covetous, malevolent in mind, of wrong view - would only he at the breaking up of the body after dying arise in the sorrowful way, the bad bourn, the Downfall, Niraya Hell, and not a brahman?

Nor yet a merchant?

And would a worker if he made onslaught on creatures ... were ... of wrong view - would he at the breaking up of the body after dying, arise in the sorrowful way ... Niraya Hell, and not a brahman?"

"This is not so, good Gotama.

If a noble, good Gotama, made onslaught on creatures, took what had not been given ... at the breaking up of the body after dying he would arise in ... Niraya Hell.

And so would a brahman, good Gotama, and so would a merchant, good Gotama, and so would a worker, good Gotama - so good Gotama, if they made onslaught on creatures, took what had not been given ... were ... of wrong view, all the four castes at the breaking up of the body after dying would arise in the sorrowful way, the bad bourn, the Downfall, Niraya Hell."

"In reference to this then, Assalāyana, on what strength and authority do brahmans speak thus:

'Only brahmans form the best caste ... heirs of Brahmā'?"

"Although the good Gotama speaks thus, yet brahmans still consider it thus:

'Only brahmans form the best caste ... heirs to Brahmā.'"

"What do you think about this, Assalāyana?

If a brahman [343] refrained from onslaught on creatures, from taking what had not been given, from wrong enjoyment of the sense-pleasures, from being a liar, from slanderous speech, from harsh speech, from being a gossip, were not covetous, were not benevolent in mind and of right view - would only he at the breaking up of the body after dying arise in a good bourn, a heaven world, and not a noble, nor a merchant, nor a worker?"

"That is not so, good Gotama.

If a noble refrained from onslaught on creatures ... were benevolent in mind and of right view, at the breaking up of the body after dying he would arise in a good bourn, a heaven world.

And so would a brahman, good Gotama, and so would a merchant, good Gotama, and so would a worker, good Gotama - so, good Gotama, if they refrained from onslaught on creatures, from taking what had not been given ... were benevolent in mind and of right view, all the four castes at the breaking up of the body after dying would arise in a good bourn, a heaven world."

"In reference to this then, Assalāyana, on what strength and authority do brahmans speak thus:

'Only brahmans form the best caste ... heirs to Brahmā'?"

"Although the good Gotama speaks thus, yet brahmans still consider it thus:

'Only brahmans form the best caste ... heirs to Brahmā.'"

"What do you think about this, Assalāyana?

Is it only a brahman who, on this supposition,[8] is capable of developing a mind of friendliness that is without enmity, without malevolence?

And not a noble, not a merchant, not a worker?"

"That is not so, good Gotama.

On this supposition, a noble too, good Gotama, is capable of developing a mind of friendliness that is without enmity, without malevolence; and also a brahman, good Gotama, and also a merchant, good Gotama, and also a worker, good Gotama - so, good Gotama, on this supposition all the four castes are capable of developing a mind of friendliness that is without enmity, without malevolence."

"In reference to this then, Assalāyana, on what strength and authority do brahmans speak thus:

'Only brahmans form the best caste ... heirs to Brahmā'?"

"Although the good Gotama speaks thus, yet brahmans still [344] consider it thus:

'Only brahmans form the best caste ... heirs to Brahmā.'"

"What do you think about this, Assalāyana?

Is it only a brahman who, taking a back-scratcher and bath-powder[9] and going to a river, is capable of cleansing himself of dust and mud?

And not a noble, not a merchant, not a worker?"

"That is not so, good Gotama.

A noble too, good Gotama, who, taking a back-scratcher and bath-powder and going to a river, is capable of cleansing himself of dust and mud.

And so is a brahman ... and so is a merchant ... and so is a worker, good Gotama - so, good Gotama, all the four castes, taking a back-scratcher and bath-powder and going to a river, are capable of cleansing themselves of dust and mud."

"In reference to this then, Assalāyana, on what strength and authority do brahmans speak thus:

'Only brahmans form the best caste ... heirs to Brahmā?"

"Although the good Gotama speaks thus, yet brahmans still consider it thus:

'Only brahmans form the best caste ... heirs to Brahmā.'"

"What do you think about this, Assalāyana?

If[10] a noble anointed king were to assemble a hundred men of varying origins, saying to them:

'Let the good sirs come; and let those who are of noble, priestly and royal families, bringing an upper piece of fire-stick[11] of teak[12] or sāl or of a sweet-scented tree[13] or of sandal or lotus, light a fire and get it to give out heat.

But let the good sirs come; and let those who are from a despised family, a trapper family, a bamboo-plaiter family, a cartwright family, a scavenger family,[14] bringing an upper piece of fire-stick from a dog's trough or a pig's trough or from a trough for dyeing or dry sticks from castor-oil shrub, light a fire and get it to give out heat.'

What do you think about this, Assalāyana?

Is the fire that is lit and the heat that is got by someone - no matter whether he be from a noble, priestly or royal family, and no matter whether he bring an upper piece of fire-stick of teak or sāl or of a sweet-scented tree or of sandal or lotus - [345] is it a fire that has flame and hue and brightness[15] and, being this fire, is it able to serve the purposes of a fire?

But is the fire that is lit and the heat that is got by someone - no matter whether he be from a despised family, a trapper family, a bamboo-plaiter family, a cartwright family, a scavenger family, and no matter whether he bring an upper piece of fire-stick from a dog's trough or a pig's trough or from a trough for dyeing or dry sticks from a castor-oil shrub - is it a fire that has neither flame nor hue nor brightness and, being this fire, is it unable to serve the purposes of a fire?"

"That is not so, good Gotama.

Whoever from a noble, priestly or royal family, bringing an upper piece of fire-stick of teak or sāl or of a sweet-scented tree or of sandal or lotus, lights a fire and gets it to give out heat - this fire has flame and hue and brightness and is able to serve the purposes of a fire.

And too, whoever from a despised family, a trapper family, a bamboo-plaiter family, a cartwright family, a scavenger family, bringing an upper piece of fire-stick from a dog's trough or a pig's trough or a trough for dyeing or dry sticks from a castor-oil shrub, lights a fire and gets it to give out heat - this fire too has flame and hue and brightness and is able to serve the purposes of a fire.

So, good Gotama, all these fires have flame and hue and brightness and are able to serve the purposes of a fire."

"In reference to this then, Assalāyana, on what strength and authority do brahmans speak thus:

'Only brahmans form the best caste, all other castes are low; only brahmans form the fair caste, all other castes are dark; only brahmans are pure, not non-brahmans; only brahmans are sons of Brahmā, born of his mouth, born of Brahmā, formed by Brahmā, heirs to Brahmā'?"

"Although the good Gotama speaks thus, yet brahmans still consider it thus:

'Only brahmans form the best caste ... heirs to Brahmā.'"

"What do you think about this, Assalāyana?

Suppose a noble youth were to consort with a brahman girl and as a result a son were born to them.[16]

Would that son of the noble youth and the brahman girl be like his mother and also like his father, and should he be called 'noble' and also 'brahman'?"

"Whatever son, good Gotama, were born to a noble youth with a brahman girl, he would be like his mother and also like his father, and he should be called 'noble' and also 'brahman.'"

[346] "What do you think about this, Assalāyana?

Suppose a brahman youth were to consort with a noble girl and as a result at a son[17] were born to them.

Would that son ... and should he be called 'noble' and also 'brahman'?"

"Whatever son, good Gotama, were born to a brahman youth and a noble girl, he would be like his mother and also like his father, and he should be called 'noble' and also 'brahman.'"

"What do you think about this, Assalāyana?

Suppose a mare were mated with an ass and as a result a foal[18] were born of this mating.

Would that foal of the mare and the ass be like the mother and also like the father, and should it be called 'horse' and also 'ass'?"

"Because of its crossed birth,[19] good Gotama, it is a mule.

This good Gotama, is a difference that I see for it, but elsewhere, for the others, I see no difference at all."

"What do you think about this, Assalāyana?

There might be two brahman youths here, uterine brothers, the one skilled (in the Vedas), educated (in them), the other unskilled, uneducated.

To which of these would brahmans first serve offerings for the dead[20] or cereals or oblations or meals for guests?"

"Good Gotama, brahmans would first serve offerings for the dead or cereals or oblations or meals for guests to that brahman youth who is skilled (in the Vedas), educated (in them).

For, good Gotama, what great fruit could there be of a gift to an unskilled, uneducated (person)?"

"What do you think about this, Assalāyana?

There might be two brahman youths here, uterine brothers, the one skilled (in the Vedas), educated (in them), but of bad moral habit of evil character, and the other not skilled, uneducated, but of moral habit, lovely in character.

To which of these would brahmans first serve offerings for the dead ... or meals for guests?"

"Good Gotama, brahmans would first serve offerings for the dead ... or meals for guests to that brahman youth who is not skilled (in the Vedas), uneducated (in them), but who is of moral habit, lovely [347] in character.

For, good Gotama, what great fruit could there be of a gift to (a person of) bad moral habit, of evil character?"

"First you, Assalāyana, went on about birth; leaving birth you went on about mantras; leaving mantras you arrived at the purity of the four castes which is just what I lay down."

When this had been said, the brahman youth Assalāyana sat silent, ashamed, his shoulders drooped, his face cast down, overcome with disappointment, at a loss for an answer.

Then the Lord, understanding why Assalāyana the brahman youth was silent, ashamed, his shoulders drooped, his face cast down, overcome with disappointment, at a loss for an answer, spoke thus to Assalāyana the brahman youth:

"Once upon a time,[21] Assalāyana, while seven brahman seers were living in leaf huts in a stretch of forest a pernicious view like this arose in them:

'Only brahmans form the best caste, all other castes are low ... heirs to Brahmā.'

And Assalāyana, the seer Asita Devala[22] heard:

'Indeed seven brahman seers are living in leaf huts in a stretch of forest and a pernicious view like this has arisen in them:

"Only brahmans form the best caste ... heirs to Brahmā."'

Then, Assalāyana, the seer Asita Devala, having trimmed his hair and beard, having clothed himself in a pair of crimson coloured cloths, having put on sandals with many linings[23] and taking a staff made of gold, appeared in a cell in a hall[24] of the seven brahman seers.

And then, Assalāyana, as the seer Asita Devala was pacing up and down in the cell in a hall of the seven brahman seers, he spoke thus:

'Now, where have these revered brahman seers gone?

Now, where have these revered brahman seers gone?'

Then, Assalāyana, it occurred to the seven brahman seers:

'Who is it who, while pacing up and down like a village lad[25] in a cell in a hall of the seven brahman [348] seers, speaks thus:

"Now, where have these revered brahman seers gone?

Now, where have these revered brahman seers gone?"'

Then, Assalāyana, the seven brahman seers put a curse on the seer Asita Devala, saying:

'Become a vile cinder.'[26]

But, Assalāyana, the more the seven brahman seers cursed the seer Asita Devala, the more lovely became the seer Asita Devala, the more good to look upon and the more charming.

Then, Assalāyana, it occurred to the seven brahman seers:

'Vain is austerity[27] for us, fruitless the Brahma-faring.

Formerly when we put a curse on anyone, saying:

'Become a vile cinder', he became as a cinder; but the more we put a curse on this one the more lovely he becomes, the more good to look upon, the more charming.'

'Austerity is not vain for the revered ones, nor fruitless the Brahma-faring.

But, revered sirs, please get rid of your misapprehension about me.'

'We will get rid of whatever misapprehension there is.

But who is the revered sir?'

'Is the seer Asita Devala known to the revered sirs?'

'Yes, sir.'

'I, sirs, am he.'

Then, Assalāyana, the seven brahman seers approached the seer Asita Devala in order to honour him.

Then, Assalāyana, the seer Asita Devala spake thus to those seven brahman seers:

'I have heard this, good sirs:

While seven brahman seers were living in leaf huts in a stretch of forest a pernicious view like this arose in them:

"Only brahmans form the best caste, all other castes are low; only brahmans form the fair caste, all other castes are dark; only brahmans are pure, not non-brahmans; only brahmans are own sons of Brahmā, born of his mouth, born of Brahmā, formed by Brahmā, heirs to Brahmā."'

'Yes, sir.'

'But do you, sirs, know whether their mothers consorted only with brahmans, not with non-brahmans?'

'No, sir.'

'And do you, sirs, know whether their mothers' mothers back through seven generations consorted only with brahmans, not with non-brahmans?'

[349] 'No, sir.'

'And do you, sirs, know whether their fathers consorted only with brahman women, not with non-brahman women?'

'No, sir.'

'And do you, sirs, know whether their fathers' fathers back through seven generations consorted only with brahman women, not non-brahman women?'

'No, sir.'

'But do you, sirs, know how there is conception?'

'We do know, sir, how there is conception.

There is here a coitus of the parents,

it is the mother's season

and the gandhabba is present;

it is on the conjunction of these three things

that there is conception.'[28]

'But do you, sirs, know whether that gandhabba is a noble or brahman or merchant or worker?'

'We do not know, sir, whether that gandhabba is a noble or a brahman or a merchant or a worker.'

'This being so, do you know, sirs, who you are?'

'This being so, sir, we do not know who we are.'

Assalāyana, these seven so called brahman seers, on being questioned, cross-questioned and pressed for an answer by the seer Asita Devala concerning their own claims to lineage were not able to explain.

So how can you, on being questioned, cross-questioned and pressed for an answer by me now explain your own claims to lineage - you who have the same teacher as they have, but not Puṇṇa the holder of the oblation-ladle?"[29]

When this had been said, Assalāyana the brahman youth spoke thus to the Lord:

"It is excellent, good Gotama, it is excellent, good Gotama.

May the good Gotama accept me as a lay-disciple going for refuge from this day forth for as long as life lasts."[30]

Discourse with Assalāyana

[1] As in Sta. 91 (M. ii. 133).

[2] Wanderers preserve the mantras and behave as they have learnt and been taught. Therefor Assalāyana will not be defeated, but will be the victor. MA. iii. 408.

[3] As at M. ii. 84.

[4] Brahman women are seen being led to weddings so as to provide Brahmans with sons, MA. iii. 408.

[5] See DPPN, where "probably the Pali equivalent for Ionians, Bactrian Greeks ... In later times, the name Yavanā and Yonā  seems to have included all westerners living in India."

[6] A Mahā-janapada belonging not to the Middle Country but to Uttarā-patha.

[7] MA. iii. 409 says that if a Brahman and his wife go trading in adjacent districts he may die there leaving no son, and the wife may have intercourse with a slave or workman. Any son born is a slave, although "pure" on his mother's side. If this son goes to trade in the Middle Country and marries a Brahman girl, any son born will be "pure" only on his mother's side.

[8] asmiṃ padese. The meaning of padesa as "showing, pointing out, decision, appealing to precedent" seems unknown to the Pali Dictionaries. But see Moinier-Williams under pra-diś, "to point out, show, announce, communicate," etc.

[9] Cf. M. ii. 46, 182; and cf. MA. iii. 280 with Vin. ii. 106.

[10] As at M. ii. 183.

[11] Cf. M. i. 240.

[12] sākassā vā, as in two versions, and as at M. ii. 183. Cf. also sākakaṭṭhaṃ ... sākakaṭṭhaṃ at M. ii. 129

[13] salaḷa as at e.g. Budv. II. 51. Translators (Min. Anth. iii. p. 11) say this is probably a pine tree, Pinus Devadars.

[14] For notes on these five kinds of "low birth" see B.D. ii. 173 f.

[15] pabhassara here; ābhā at M. ii. 130.

[16] Cf. D. i. 97.

[17] Cf. D. i. 97.

[18] kusora, with v. 11. kissero, kissaro. Childers gives "colt." Kisora in Sanskrit.

[19] vekurañjāya, with v. 11 kuṇḍaṃ, kumāṇḍu. Neumann (II. 554) says: read vekuranvāya = vaikriyānvayāya.

[20] These four kinds of offerings also mentioned at D. i. 97. The first, "a gift for departed relatives," is saddha.

[21] Before Gotama's birth, MA. iii. 411.

[22] Cf. Jā. iii. 466. MA. iii. 411 says Asita was Kālaka, Devala was his name, and at that time the Lord was he. The name Kālaka probably identifies Asita with Kāla (or Asita) Devala of the Indriya jātaka, Jā. iii. 463 ff. At Mhvu. ii. 37 the seer Asita, who prophesied that the infant Gotama would become a Buddha, calls himself Kāla.

[23] ataliyo, also at S. i. 226; explained at MA. iii. 411, SA. i. 346 by gaṇaṇyaṇa, for which see Vin. i. 185.

[24] patthaṇdila; MA. iii. 411 explains by paṇṇasālapariveṇa, a cell in a leaf hall.

[25] gānaṇḍala, as at Thag. 1143. MA. iii. 411 explains by gāmadāraka, a village youngster; cf. ThagA. on ver. 1143. There is probably also a hidden idea of "an ox (go) walking round and round on a threshing-floor."

[26] Or, "becoming a cinder, vile one."

[27] tapo, perhaps magical heat produced by ascetic practice. As this was used to reduce one's enemies or opponents to cinders, so here tapo may have the double meaning of austerity (balancing the Brahma-faring) and of power to burn up others.

[28] See M. i. 265-266.

[29] dabbigāha. MA. iii. 412: "Puṇṇa was the name of a benefactor of those seven seers; he took a ladle and cooked paṇṇa, leaves. He knew the art of handling the ladle. But he is not one of their teachers whom you (Assalāyana) also have; therefore you do not even know the art of handling a ladle."

[30] The usual formula for asking to become a lay disciple does not appear to occur here in full. The text does not even give abbreviation or omission marks.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

5. Brāhmaṇa Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

5. The Division on Brahmans

94. Discourse with Ghoṭamukha

Ghoṭamukha Suttaṃ

[350]

THUS have I heard:

At one time the venerable Udena was staying near Benares in the Khemiya Mango Grove.

Now at that time

the brahman Ghotamukha had arrived at Benares

on some business or other.

Then while the brahman Ghoṭamukha was pacing up and down

and roaming about on foot

he approached the Khemiya Mango Grove.

Now at that time

the venerable Udena was pacing up and down

in the open.

Then the brahman Ghoṭamukha approached the venerable Udena;

having approached,

he exchanged greetings with the venerable Udena,

and having conversed in a friendly and courteous way,

he spoke thus,

while still pacing up and down,

to the venerable Udena

while he was still pacing up and down:[1]

"My good recluse,

there is no going forth under Dhamma,[2]

or so it seems to me;

but then

is this through not seeing revered men like yourself,

or that which,

in this matter,

is Dhamma?"

When this had been said,

the venerable Udena came down

from the place for pacing up and down,

entered a dwelling-place

and sat down on an appointed seat.

And the brahman Ghoṭamukha

also coming down from the place for pacing up and down

and entering the dwelling-place

stood at a respectful distance.

The venerable Udena spoke thus to the brahman Ghoṭamukha

as he was standing at a respectful distance:

"Brahman, there are seats;

do sit down if you like."

"While waiting for the good Udena

we do not sit down.

For how could one like me

presume to sit down on a seat

before being invited?"

Then the brahman Ghoṭamukha,

having taken a low seat,

sat down at a respectful distance.

As he was sitting down at a respectful distance,

the brahman Ghoṭamukha spoke thus to the venerable Udena:

"My good recluse,

there is no going forth under Dhamma,

or so it seems to me;

but then,

is this through not seeing revered men like yourself,

or that which,

in this matter,

is Dhamma?"

[351] "But if you, brahman,

could allow what is approved by me,

and could reject what should be rejected,

and should you not know

the meaning of what is said by me

were to question me further about it,

saying:

'What is this, good Udena,

what is the meaning of that?' -

having arranged it like this

we might have some conversation."

"I will allow what is approved by the good Udena,

and I will reject what should be rejected,

and if I do not know the meaning

of what is said by the good Udena

I will question the honoured Udena further about it,

saying:

'What is this, good Udena,

what is the meaning of that?' -

having arranged it like this

let there be some conversation between us."

"Brahman, these four kinds of persons are found in the world.[3]

What four?

As to this, brahman, some person is a self-tormentor,

intent on the practice of self-torment;

as to this, brahman, some person is a tormentor of others,

intent on the practice of tormenting others;

as to this, brahman, some person is both a self-tormentor,

intent on the practice of tormenting self,

and a tormentor of others,

intent on the practice of tormenting others;

as to this, brahman, some person is neither a self-tormentor,

not intent on the practice of self-torment,

nor a tormentor of others,

not intent on the practice of tormenting others.

He, neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become.

Of these four persons, brahman,

which appeals to your mind?"

"Now, revered sir, that person who is a self-tormentor,

intent on the practice of self-torment -

that person does not appeal to my mind.

And, revered sir, that person who is a tormentor of others,

intent on the practice of tormenting others -

neither does that person appeal to my mind.

And, revered sir, that person who is a self-tormentor,

intent on the practice of self-torment,

and who is also a tormentor of others,

intent on the practice of tormenting others -

neither does that person appeal to my mind.

But, good Udena, whatever person

is neither a self-tormentor,

intent on the practice of self-torment,

nor a tormentor or others,

intent on the practice of tormenting others,

he, neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become.

He does not mortify

or torment

either himself or others -

(all of them)

yearning for happiness

and recoiling from pain.

Therefore this person appeals to my mind."

"Brahman, there are these two companies.[4]

Which two?

Here, brahman, some company,

inflamed with a passion

for gems and jewelry,[5]

looks about for a wife and children,

men and women slaves,

fields and sites,

gold and silver.

But here, brahman, some company,

not inflamed with a passion

for gems and jewelry,

getting rid of wife and children,

men and women slaves,

fields and sites,

gold and silver,

goes forth from home into homelessness.

This person, brahman,

neither torments himself

nor is intent on the practice of self-torment,

he is not a tormentor of others

nor intent on the practice of tormenting others.

He, neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become.

In which company do you, brahman,

mostly see that man -

in that company

that is inflamed with a passion

for gems and jewelry

and looks about for a wife and children,

men and women slaves,

fields and sites,

gold and silver;

or in that company

that is not inflamed with a passion

for gems and [352] jewelry and that,

getting rid of wife and children,

men and women slaves,

fields and sites,

gold and silver,

goes forth from home into homelessness?"

"This man, good Udena,

who is neither a tormentor of self

intent on the practice of tormenting self,

who is not a tormentor of others

intent on the practice of tormenting others,

and who, neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become -

I mostly see that man

in that company that is not inflamed with a passion

for gems and jewelry

and that, getting rid of wife and children,

men and women slaves,

fields and sites,

gold and silver,

goes forth from home into homelessness."

"But this was said by you just now, brahman:

'We understand thus, good recluse,

there is no going forth under Dhamma,

or so it seems to me;

but then,

is this through not seeing revered men like yourself,

or that which,

in this matter,

is Dhamma?"

"Good Udena, these words spoken to me

are certainly helpful.

There is a going forth under Dhamma,

or so it (now) seems to me,

and so may the good Udena understand me.

But it would be good

if, out of compassion,

the good Udena would explain to me in full

these four kinds of persons

that he has spoken of in brief

but not explained in full."

"Well then, brahman, listen,

attend carefully

and I will speak."

"Yes, sir,"

the brahman Ghoṭamukha answered the venerable Udena in assent.

The venerable Udena spoke thus:

"And which, brahman,

is the person who torments self

and is intent on the practice of self-torment?

Here, brahman, some person is unclothed, flouting life's decencies,[6]

licking his hands (after meals),

not one to come when asked to do so,

not one to stand still when asked to do so.

He does not consent (to accept food) offered to (me)

or specially prepared for (him)

nor to (accept) an invitation (to a meal).

He does not accept

(food) straight from a cooking pot or pan,

nor within the threshould,

nor among the faggots,

nor among the rice-pounders,

nor when two people were eating,

nor from a pregnant woman,

nor from one giving suck,

nor from one co-habiting with a man,

nor from gleanings,

nor near where a dog is standing,

nor where flies are swarming,

nor fish,

nor meat.

He drinks neither fermented liquor

nor spirits

nor rice-gruel.

He is a one-house-man,

a one-piece-man,

or a two-house-man,

a two-piece-man

or a three-house-man,

a three-piece-man

or a four-house-man,

a four-piece-man

or a five-house-man,

a five-piece-man

or a six-house-man,

a six-piece-man

or a seven-house-man,

a seven-piece-man.

He subsists on one little offering,

and he subsists on two little offerings

and he subsists on three little offerings

and he subsists on four little offerings

and he subsists on five little offerings

and he subsists on six little offerings

and he subsists on seven little offerings.

He takes food only once a day,

and once in two days

and once in three days

and once in four days

and once in five days

and once in six days

and once in seven days.

He lives intent on the practice

of eating rice at regular fort-nightly intervals.

He comes to be one feeding on potherbs

or feeding on millet

or on wild rice

or on snippets of skin

or on water-plants

or on the red powder of rice husks

or on the discarded scum of rice on the boil

or on the flour of oil-seeds

or grass

or cowdung.

He is one who subsisted

on forest roots and fruits,

eating the fruits that had fallen.

He wares coarse hempen cloths,

and he wares mixed cloths,

and he wares cerements,

and he wares rags taken from the dust heap,

and he wares tree-bark fibre,

and he wares antelope skins,

and he wares strips of antelope skin,

and he wares cloths of kusa-grass,

and he wares cloths of bark,

and he wares cloths of wood shavings,

and he wares a blanket of human hair,

and he wares a blanket of animal hair,

and he wares owls' feathers.

He is one who plucks out

the hair of his head and beard,

intent on the practice of plucking out

the hair of head and beard.

He becomes one who stands upright,

refusing a seat;

He becomes one who squats on his haunches,

intent on the practice of squatting.

He becomes one for covered thorns,

making his bed on covered thorns;

and he is intent on the practice

of going down to the water to bathe

up to three times in an evening.

Thus in many a way

does he live intent on the practice

of mortifying and tormenting his body.

Brahman, this is called

the person who is a self-tormentor,

intent on the practice of self-torment.

And which, brahman,

is the person who is a tormentor of others,

intent on the practice of tormenting others?

In this case, brahman,

some person is a cattle-butcher,

or a pig-killer,

fowler,

deer-stalker,

hunter,

fisherman,

thief,

executioner,

jailer,

or (one of) those others

who follow a bloody calling.

This is the person, brahman,

who is called a tormentor of others,

intent on the practice of tormenting others.

And which, brahman,

is the person who is both a self-tormentor,

intent on the practice of tormenting self,

and also a tormentor of others,

intent on the practice of tormenting others?

In this case, brahman,

some person is a noble anointed king

or a very rich brahman.

He, having had a new conference hall built

to the east of the town,

having had his head and beard shaved,

having put on a shaggy skin,

having smeared his body with ghee and oil,

scratching his back with a deer-horn,

enters the conference hall

together with his chief consort

and a brahman priest.

Then he lies down to sleep

on the bare grassy ground.

The king lives on the milk from one udder

of a cow that has a calf of like colour,

his chief consort lives on the milk from the second udder,

the brahman priest lives on the milk from the third udder,

the milk from the fourth udder

they offer to the fire;

the calf lives on what is over.

He speaks thus:

'Let so many bulls be slain for the sacrifice,

let so many steers be slain for the sacrifice,

let so many heifers be slain for the sacrifice,

let so many goats be slain for the sacrifice,

let so many rams be slain for the sacrifice,

let so many trees be felled

for the sacrificial posts,

let so much kusa-grass be reaped

for the sacrificial spot.'

Those who are called his slaves

or messengers

or workpeople,

they, scared of the stick,

scared of danger,

with tearful faces and crying,

set about their preparations.

This, brahman, is called

the person who is both a self-tormentor,

intent on the practice of self-torment,

and a tormentor of others,

intent on the practice of tormenting others.

And which, brahman, is the person

who is neither a self-tormentor,

not intent on the practice of self-torment,

nor a tormentor of others,

not intent on the practice of tormenting others,

and who, neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become?

Here, brahman, a Tathāgata arises in the world,

a perfected one,

a fully Self-awakened one

endowed with right knowledge and conduct,

well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

the Awakened One,

the Lord.

He makes known this world

with the devas,

with Māra,

with Brahmā,

creation

with its recluses and brahmans,

its devas and men,

having realized them by his own super-knowledge.

He teaches Dhamma which is lovely at the beginning,

lovely in the middle,

lovely at the ending,

with the spirit and the letter;

he proclaims the Brahma-faring

wholly fulfilled,

quite purified.

A householder

or a householder's son

or one born in another family

hears that Dhamma.

Having heard that Dhamma,

he gains faith in the Tathāgata.

Endowed with this faith

that he has acquired,

he reflects in this way:

'The household life is confined and dusty;

going forth is of the open;

it is not easy for one who lives in a house

to fare the Brahma-faring

wholly fulfilled,

wholly pure,

polished like a conch-shell.

Suppose now that I,

having cut off hair and beard,

having put on saffron robes,

should go forth from home

into homelessness?'

After a time,

getting rid of his wealth,

be it small or great,

getting rid of his circle of relations,

be it small or great,

having cut off his hair and beard,

having put on saffron robes,

he goes forth from home

into homelessness.

He, being thus one who has gone forth

and who is endowed with the training

and the way of living of monks,

abandoning onslaught on creatures,

is one who abstains from onslaught on creatures;

the stick laid aside,

the knife laid aside,

he lives kindly,

scrupulous,

friendly

and compassionate

towards all breathing things and creatures.

Abandoning the taking of what is not given,

he is one who abstains from taking what is not given;

being one who takes (only) what is given,

who waits for what is given,

not by stealing he lives with a self become pure.

Abandoning unchastity,

he is one who is chaste,

keeping remote (from unchastity),

abstaining from dealings with women.

Abandoning lying speech,

he is one who abstains from lying speech,

a truth-speaker,

a bondsman to truth,

trustworthy,

dependable,

no deceiver of the world.

Abandoning slanderous speech,

he is one who abstains from slanderous speech;

having heard something here

he is not one for repeating it elsewhere

for (causing) variance among these (people),

or having heard something elsewhere

he is not one to repeat it there

for (causing) variance among these (people).

In this way

he is a reconciler of those who are at variance,

and one who combines those who are friends.

Concord is his pleasure,

concord his delight,

concord his joy,

concord is the motive of his speech.

Abandoning harsh speech,

he is one who abstains from harsh speech.

Whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

agreeable to the manyfolk -

he comes to be one who utters speech like this.

Abandoning frivolous chatter,

he is one who abstains from frivolous chatter.

He is a speaker at a right time,

a speaker of fact,

a speaker on the goal,

a speaker on Dhamma,

a speaker on discipline,

he speaks words that are worth treasuring,

with similes at a right time

that are discriminating,

connected with the goal.

He comes to be one who abstains

from what involves destruction to seed-growth,

to vegetable growth.

He comes to be one who eats one meal a day,

refraining at night,

abstaining from eating at a wrong time.

He comes to be one who abstains

from watching shows of dancing,

singing,

music.

He comes to be one who abstains

from using garlands,

scents,

unguents,

adornments,

finery.

He comes to be one who abstains

from using high beds,

large beds.

He comes to be one who abstains

from accepting gold and silver.

He comes to be one who abstains

from accepting raw grain.

He comes to be one who abstains

from accepting raw meat.

He comes to be one who abstains

from accepting women and girls.

He comes to be one who abstains

from accepting women slaves and men slaves.

He comes to be one who abstains

from accepting goats and sheep.

He comes to be one who abstains

from accepting fowl and swine.

He comes to be one who abstains

from accepting elephants, cows, horses, mares.

He comes to be one who abstains

from accepting fields and sites.

He comes to be one who abstains

from accepting messages or going on such.

He comes to be one who abstains from buying and selling.

He comes to be one who abstains

from accepting from cheating with weights.

He comes to be one who abstains

from accepting from cheating with bronzes.

He comes to be one who abstains

from cheating with measures.

He comes to be one who abstains

from the crooked ways of bribery, fraud and deceit.

He comes to be one who abstains

from maiming, murdering, manacling, highway robbery.

He comes to be contented

with the robes for protecting his body,

with the almsfood for sustaining his stomach.

Wherever he goes

he takes these things with him as he goes.

As a bird on the wing

wherever it flies

takes its' wings with it as it flies,

so a monk,

contented with the robes for protecting his body,

with the almsfood for sustaining his stomach,

wherever he goes

takes these things with him as he goes.

He, possessed of the ariyan body of moral habit,

subjectively experiences unsullied well-being.

Having seen a material shape with the eye,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of sight uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of sight,

he comes to control over the organ of sight.

Having heard a sound with the ear,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of hearing uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of hearing,

he comes to control over the organ of hearing.

Having smelt a smell with the nose,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of smell uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of smell,

he comes to control over the organ of smell.

Having savoured a taste with the tongue,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of taste uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of taste,

he comes to control over the organ of taste.

Having felt a touch with the body,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of touch uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of touch,

he comes to control over the organ of touch.

Having cognised a mental object with the mind,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he lives with this organ of mind uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it;

he guards the organ of mind,

he comes to control over the organ of mind.

If he is possessed of this ariyan control of the (sense-) organs,

he subjectively experiences unsullied well-being.

Whether he is setting out

or returning,

he is one who comports himself properly;

whether he is looking down

or looking round,

he is one who comports himself properly;

whether he is bending back

or stretching out (his arm),

he is one who comports himself properly;

whether he is carrying his outer cloak,

his bowl,

his robe,

he is one who comports himself properly;

whether he is munching,

drinking,

eating,

savouring,

he is one who comports himself properly;

whether he is obeying the calls of nature,

he is one who comports himself properly;

whether he is walking,

standing,

asleep,

awake,

talking,

silent,

he is one who comports himself properly.

Possessed of this ariyan body of moral habit

and possessed of this ariyan control of the (sense-) organs

and possessed of this ariyan mindfulness

and clear consciousness,

he chooses a remote lodging in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

in a hill-cave,

in a cemetery,

in a forest haunt,

in the open

or on a heap of straw.

He, returning from alms-gathering

after his meal,

sits down cross-legged

holding the back erect,

having made mindfulness

rise up in front of him.

He, having got rid of covetousness for the world,

lives with a mind devoid of coveting,

he purifies the mind of coveting.

By getting rid of the taint of ill-will,

he lives benevolent in mind;

and compassionate for the welfare

of all creatures and beings,

he purifies the mind of the taint of ill-will.

By getting rid of sloth and torpor,

he lives devoid of sloth and torpor;

perceiving the light,

mindful and clearly conscious,

he purifies the mind of sloth and torpor.

By getting rid of restlessness and worry,

he lives calmly,

the mind subjectively tranquillised,

he purifies the mind of restlessness and worry.

By getting rid of doubt,

he lives doubt-crossed;

unperplexed as to the states that are skilled,

he purifies his mind of doubt.

He, by getting rid of these five hindrances -

defilements of a mind and weakening to intuitive wisdom -

aloof from pleasure of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation,

which is accompanied by initial thought and discursive thought,

is born of aloofness

and is rapturous and joyful.

And again, brahman, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

And again, brahman, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

And again, brahman, a monk

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

Thus with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge and recollection of former habitations.

He recollects a variety of former habitations, thus:

One birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus he recollects divers former habitations

in all their modes and detail.

■

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge of the passing hence

and the arising of beings.

With the purified deva-vision

surpassing that of men,

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

■

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge of the destruction of the cankers.

He comprehends as it really is:

'This is anguish',

'this is the arising of anguish',

'this is the stopping of anguish',

'this is the course leading to the stopping of anguish'.

He comprehends as it really is:

'These are the cankers',

'this is the arising of the cankers',

'this is the stopping of the cankers',

'this is the course leading to the stopping of the cankers'.

Knowing thus,

seeing thus,

his mind is freed from the canker of sense-pleasures

and his mind is freed from the canker of becoming

and his mind is freed from the canker of ignorance.

In freedom the knowledge comes to be:

'I am freed';

and he comprehends:

'Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.'

This, brahman, is called

the person who is neither a self-tormentor

intent on the practice of tormenting self,

nor a tormentor of others

intent on the practice of tormenting others.

He, neither a self-tormentor

nor a tormentor of others,

is here-now allayed,

quenched,

become cool,

an experiencer of bliss

that lives with self Brahma-become."

When this had been said Ghoṭamukha the brahman spoke thus,

to the venerable Udena:

"Excellent, good Udena,

excellent, good Udena.

It is as if, good Udena,

one might set upright what had been upset,[7]

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an [353] oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the good Udena.

I am going to the revered Udena for refuge,

and to Dhamma

and to the Order of monks.

May the revered Udena accept me

as a lay-follower,

one gone for refuge from today forth

for as long as life lasts."

"But do not you, brahman,

go for refuge to me.

You must go only

to that Lord for refuge

to whom I have gone for refuge."

"But where, good Udena,

is this revered Gotama staying now,

perfected one,

fully Self-Awakened One?"

"Brahman, this Lord,

perfected one,

fully Self-Awakened One,

has now attained final nibbāna."

"Good Udena, if we should hear that that honoured[8] Gotama were ten yojana distant,

we should go the ten yojana

so as to see that honoured Gotama,

perfected one,

fully Self-Awakened One;

if we should hear that that honoured Gotama were twenty yojana distant,

we should go the twenty yojana

so as to see that honoured Gotama,

perfected one,

fully Self-Awakened One;

if we should hear that that honoured Gotama were thirty yojana distant,

we should go the thirty yojana

so as to see that honoured Gotama,

perfected one,

fully Self-Awakened One;

if we should hear that that honoured Gotama were forty yojana distant,

we should go the forty yojana

so as to see that honoured Gotama,

perfected one,

fully Self-Awakened One;

if we should hear that that honoured Gotama were fifty yojana distant,

we should go the fifty yojana

so as to see that honoured Gotama,

perfected one,

fully Self-Awakened One.

And, good Udena,

even if we heard that the honoured Gotama,

perfected one,

fully Self-Awakened One

were a hundred yojana distant,

we should go the hundred ycjana

so as to see that honoured Gotama,

perfected one,

fully Self-Awakened One.

But, good Udena,

since that revered[9] Gotama has attained final nibbāna,

we are going for refuge

to that honoured Gotama

who has attained final nibbāna

and to Dhamma

and to the Order of monks.

May the revered Udena

accept me as a lay-follower

going for refuge

from today forth

for as long as life lasts.

And, good Udena,

the king of Aṇga

daily gives me a regular supply of alms,[10]

so I am giving the good Udena

one of these regular supplies of alms."

"But what, brahman,

does the king of Aṇga give you daily

as a regular supply of alms?" "Five hundred kahāpaṇa, good Udena."

"But, brahman,

it is not allowable for us to receive gold and silver."[11]

"If it is not allowable to the good Udena,

I will have a dwelling-place built for the good Udena."

"If you, brahman, wish to have a dwelling-place built for me,

do have an assembly hall built

for the Order at Pāṭaliputta."

"I am even more delighted and pleased with the good Udena

that he urges me to make a gift to the Order.

So I, good Udena, will [354] have an assembly hall built for the Order

at Pāṭaliputta

from this regular supply of alms

and from subsequent supplies of alms."

Then Ghoṭamukha the brahman

from this regular supply of alms

and from subsequent supplies of alms

had an assembly hall built for the Order

at Pāṭaliputta.

At the present time it is called Ghotamukhī.

Discourse with Ghoṭamukha

[1] Following the v.l. caṇkamantaṃ, instead of text's ekamantaṃ.

[2] dhammiko paribbājo, explained by dhammikā pabbajjā at MA. iii. 412.

[3] As at M. 1. 341, above, p. 5 ff.

[4] Cf. A. i. 70-76.

[5] maṇikuṇḍalesu; perhaps jewelled earrings; cf. M. ii. 64. Also see S. i. 77 = Dhp. 345, 346 = Jā. ii. 140 for the sentiment expressed in the first half of this paragraph, and Thag. 187.

[6] As at M. i. 343 to 349; see above, p. 7 to p. 14.

[7] From here to the second request to be accepted as a lay disciple, cf. M. ii. 90.

[8] bhavantaṃ.

[9] bhavaṃ.

[10] niccabhikkhā, alms as a permanent or constant gift.

[11] Nissag. XVIII, see Vin. iii. 236 ff.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

5. Brāhmaṇa Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

5. The Division on Brahmans

95. Discourse with Caṇkī

Caṇkī Suttaṃ

[354]

Thus have I heard:

At one time the Lord, walking on tour among the Kosalans together with a large Order of monks, arrived at a brahman village of the Kosalans called Opasāda.

While he was there near Opasāda the Lord stayed to the north of Opasāda in the Devas' Grove, the Sāl Grove.[2]

At that time in Opasāda – a place teeming with life, (a place of) grass, wood and water and of corn, in fief to the King – there dwelt the brahman Caṇkī as overlord, on a royal gift, a gift with full powers[3] that had been made to him by King Pasenadi of Kosala.

Then the brahman householders of Opasāda heard:

"Verily the recluse Gotama ...[4]... Good indeed is the sight of perfected ones like this."

Then the brahman householders of Opasāda, having set forth from Opasāda, went in companies, crowds and groups by the northern entrance to the Devas' Grove, the Sāl Grove.

At that time the brahman Caṇkī was lying down in the upper part of the palace during the heat of the day.

And the barman Caṇkī saw the brahman householders of Opasāda who, [355] having set forth from Opasāda, were going in companies, crowds and groups by the northern entrance to the Devas' Grove the Sāl Grove; and seeing them, he addressed an adviser, saying:

"Why, good adviser, do the brahman householders of Opasāda, having set forth from Opasāda, go in companies, crowds and groups by the northern entrance to the Devas' Grove, the Sāl Grove?"

"There is, good Caṇkī, the recluse Gotama, a son of the Sakyans, gone forth from a Sakyan family ...[5] an Awakened One, a Lord.

These are approaching this honoured Gotama."

"Well then, good adviser, approach the brahman householders of Opasāda; having approached, speak thus to the brahman householders of Opasāda:

'Sirs, the brahman Caṇkī speaks thus:

Please let the revered ones wait; Caṇkī the brahman will also approach to see the recluse Gotama.'"

"Yes, sir," and when that adviser had answered the brahman Caṇkī in assent, he approached the brahman householders of Opasāda; having approached, he spoke thus to the brahman householders of Opasāda:

"Sirs, the brahman Caṇkī speaks thus:

Please let the revered ones wait; Caṇkī the brahman will also approach to see the recluse Gotama.'"

Now at that time at least five hundred brahmans from various brahman districts[6] were residing at Opasāda on some business or other.

These brahmans heard that the brahman Caṇkī would approach to see the recluse Gotama.

Then these brahmans approached the brahman Caṇkī; having approached, they spoke thus to the brahman Caṇkī:

"Is it indeed true that the good Caṇkī will approach to see the recluse Gotama?"

"That is my intention,[7] sirs; I will approach to see the recluse Gotama."

"Do not, good Caṇkī, approach to see the recluse Gotama.

It is not right[8] that the good Caṇkī should approach to see the recluse Gotama; it is right that the recluse Gotama should himself approach to see the honoured Caṇkī.

For the good Caṇkī is of pure birth on both sides, of pure descent from his mother and father back through seven generations, unchallenged, irreproachable in respect of birth.[9]

And because the good Caṇkī is of pure birth on both sides ... [356] irreproachable in respect of birth, that is a reason why it is not right for the good Caṇkī to approach to see the recluse Gotama; it is right that the recluse Gotama should himself approach to see the honoured Caṇkī.

For the good Caṇkī is prosperous, very wealthy, very rich.

Then, the good Caṇkī is master of the three Vedas, versed in the vocabularies and rituals together with the phonology and exegesis and the legendary tradition as the fifth; he is learned in idioms, a grammarian, proficient in popular philosophy and the marks of a Great Man.

Then the good Caṇkī is lovely, good to look upon, charming, possessed of the greatest beauty of complexion, of a sublime colour,[10] a sublime stature,[11] stately in appearance.

Then the good Caṇkī is of moral habit, one who has grown in moral habit, he is possessed[12] of a moral habit that has grown.[13]

Then the good Caṇkī has a lovely voice, a lovely delivery, he is possessed of urbane speech, distinct, not mumbling, he is able to make his meaning clear.

Then the good Caṇkī, the teacher of many teachers, instructs three hundred brahman youths in mantras.

Then the good Caṇkī is respected revered, esteemed, venerated by King Pasenadi of Kosala.

Then the good Caṇkī is respected ... venerated by the brahman Pokkharasāti.[14]

Then the good Caṇkī dwells as overlord in Opasāda – a place teeming with life, (a place of) grass, wood and water ... on a royal gift, a gift with full powers that has been made to him by King Pasenadi of Kosala.

And because the good Caṇkī dwells as overlord ... on a gift with full powers that has been made to him by King Pasenadi of Kosala, this is a reason why it is not right for the good Caṇkī to approach to see the recluse Gotama; it is right that the recluse Gotama should himself approach to see the honoured Caṇkī."

When this had been said, the brahman Caṇkī spoke thus to those brahmans:

"Well then, sirs, hear from me why it is right that we ourselves should go to see the honoured Gotama and why it is not right that the revered Gotama should himself come to see us.

Indeed, sirs, the recluse Gotama is of pure birth on both sides, of pure descent [357] from his mother and father back through seven generations, unchallenged, irreproachable in respect of birth.

And because the recluse Gotama is of pure birth on both sides ... irreproachable in respect of birth, this is a reason why it is not right for the good Gotama to come to see us, while it is right that we ourselves should go to see the honoured Gotama.

Indeed the recluse Gotama has gone forth giving up an abundance of unwrought and wrought gold[15] both in the ground and above it.[16]

Indeed, sirs, the recluse Gotama while he was a young man with lovely coal-black hair, endowed with radiant youth, in the prime of his life, went forth from home into homelessness.

Indeed, sirs, although his parents were unwilling and tears poured down their cheeks the recluse Gotama, having cut off his hair and beard and donned saffron robes, went forth from home into homelessness.

Indeed, sirs, the recluse Gotama is lovely, good to look upon, charming, possessed of the greatest beauty of complexion, of a sublime colour, a sublime stature, stately in appearance.

Indeed, sirs, the recluse Gotama is of moral habit, one who is ariyan in moral habit, one who is skilled in moral habit, possessed of a moral habit that is skilled.

Indeed, sirs, the recluse Gotama has a lovely voice, a lovely delivery, he is possessed of urbane speech, distinct, not mumbling, he is able to make his meaning clear.

Indeed, sirs, the recluse Gotama is the teacher of many teachers.

Indeed, sirs, the recluse Gotama has destroyed attachment to sense-pleasures, has put away frivolity.[17]

Indeed, sirs, the recluse Gotama teaches kamma, teaches effective kamma,[18] desiring no evil for the brahman race.[19]

Indeed, sirs, the recluse Gotama has gone forth from a distinguished family, a leading noble family.[20]

Indeed, sirs, the recluse Gotama has gone forth from a prosperous family, very wealthy, very rich.

Indeed, sirs, (people) come from distant kingdoms, distant regions to question the recluse Gotama.

Indeed, sirs, various thousands of devatās have gone to the recluse Gotama for refuge for breathing things.

Indeed, sirs, a lovely report has gone abroad concerning the recluse Gotama:

He [358] is indeed Lord, perfected one, fully Self-Awakened One, endowed with knowledge and (right) conduct, Well-farer, knower of the worlds, the matchless charioteer of men to be tamed, teacher of devas and mankind, the Awakened One, the Lord.

Indeed, sirs, the recluse Gotama is endowed with the thirty-two marks of a Great Man.

Indeed, sirs, King Seniya Bimbisāra of Magadha with his wife and children has gone to the recluse Gotama for refuge for breathing things.

Indeed, sirs, King Pasenadi of Kosala with his wife and children has gone to the recluse Gotama for refuge for breathing things.

Indeed, sirs, the brahman Pokkharasāti with his wife and children has gone to the recluse Gotama for refuge for breathing things.

Indeed, sirs, the recluse Gotama has arrived at Opasāda and is staying near Opasāda, to the north, in the Devas' Grove, the Sāl Grove.

Whatever recluses and brahmans come to our villages or fields, they are our guests.

And guests must be revered, reverenced, esteemed, honoured by us.

So, sirs, because the recluse Gotama has arrived at Opasāda and is staying near Opasāda, to the north, in the Devas' Grove, the Sāl Grove, the recluse Gotama is our guest.

The guest must be revered, reverenced, esteemed and honoured by us.

This too is a reason why it is not right that the revered Gotama should come and see us.

But it is right that we ourselves should go and see the honoured Gotama.

To this extent I, sirs, know the good Gotama's splendour,[21] but this is not the (full) extent of the good Gotama's splendour – immeasurable is the splendour of the good Gotama.

It is not right that the good Gotama, possessed as he is of each one of these qualities, should come to see us.

But it is right that we ourselves should go to see the honoured Gotama.

Well then, sirs, all of us will go ourselves to see the recluse Gotama."

Then the brahman Caṇkī together with a large group of brahmans approached the Lord; having approached, he exchanged greetings with the Lord; and having conversed in a friendly and courteous way, he sat down at a respectful distance.

Now at that time the Lord was sitting down talking in a courteous way on this topic and that with a number of venerable brahmans.

Now at that time a brahman youth called Kāpaṭhika, young, with shaven head, sixteen years of age since his birth, master of the three Vedas, versed in the vocabularies and rituals together with the phonology and exegesis with the legendary tradition as the fifth; learned in idioms, a grammarian, proficient in popular philosophy and the marks of a Great Man, was [359] sitting down in that company.

At intervals he interrupted the conversation that the Lord was holding with the venerable brahmans.

Then the Lord reprimanded the brahman youth Kāpaṭhika, saying:

"Do not let the venerable Bhāradvāja interrupt at intervals the conversation being held with the venerable brahmans: let the venerable Bhāradvāja wait until the end of the conversation."

When this had been said the brahman Caṇkī spoke thus to the Lord:

"Do not let the good Gotama reprimand the brahman youth Kāpaṭhika.

The brahman youth Kāpaṭhika is a young man of a respectable family, and the brahman youth Kāpaṭhika is very learned, and the brahman youth Kāpaṭhika has a lovely delivery, and clever is the brahman youth Kāpaṭhika, and the brahman youth Kāpaṭhika is capable of arguing about this speech together with the good Gotama."

Then it occurred to the Lord:

"Certainly, the brahman youth Kāpaṭhika must be 'finished'[22] in the threefold Vedic lore since brahmans honour him."

Then it occurred to the brahman youth Kāpaṭhika:

"If the recluse Gotama catches my eye, then I will ask the recluse Gotama a question."

Then the Lord, knowing with his mind the reasoning in the mind of the brahman youth Kāpaṭhika, caught his eye.

Then it occurred to the brahman youth Kāpaṭhika:

"The recluse Gotama is paying respect to me.

Suppose I were to ask the recluse Gotama a question?"

Then the brahman youth Kāpaṭhika spoke thus to the Lord:

"Good Gotama, that which is an ancient mantra[23] of the brahmans according hearsay and tradition, according to the authority of the collections[24] and in regard to which brahmans inevitably come to the conclusion:

'This alone is the truth, all else is falsehood' – what does the good Gotama say about this?"

"But, Bhāradvāja, is there even one brahman among them who speaks thus:

'I know this, I see this: this alone is the truth, all else is falsehood'?"

"No, good Gotama."

"But, Bhāradvāja, is there even one teacher of brahmans, even [360] one teacher of teachers back through seven generations of teachers who speaks thus:

'I know this, I see this; this alone is the truth, all else is falsehood'?"

"No, good Gotama."

"But, Bhāradvāja, those who were formerly seers of the brahmans,[25] makers of mantras, preservers of mantras, whose ancient mantras[26] as sung, taught and composed the brahmans of today still sing, still speak; they still speak what was spoken, they still teach what was taught – that is to say (by) Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṇgirasa, Bhāradvāja, Vāsseṭṭha, Kassapa, Bhagu – do even these speak thus:

'We know this, we see this: this alone is the truth, all else is falsehood'?"

"No, good Gotama."

"So it comes to this, Bhāradvāja: there is not a single brahman who speaks thus to a brahman:

'I know this ... all else is falsehood.'

There is not a single teacher of brahmans, not a single teacher of teachers back through seven generations of teachers who speaks thus:

'I know this ... all else is falsehood.'

And those who were formerly seers of the brahmans, makers of mantras ... that is to say (by) Aṭṭhaka ... Bhagu, not even those speak thus:

'We know this, we see this: this alone is the truth, all else is falsehood.'

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

5. Brāhmaṇa Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

5. The Division on Brahmans

96. Discourse with Esukārī

Esukārī

or

Phasukārī Suttaṃ

[366]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then the brahman Esukārī approached the Lord;

having approached,

he exchanged greetings with the Lord,

and having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Esukārī the brahman spoke thus to the Lord:

"Brahmans, good Gotama,

lay down four (types of) service:

they lay down service for a brahman,

they lay down service for a noble,

they lay down service for a merchant,

they lay down service for a worker.

As to this, good Gotama,

brahmans lay down service for a brahman,

saying:

'A brahman may serve a brahman,

or a noble may serve a brahman,

or a merchant may serve a brahman,

or a worker may serve a brahman.'

This is the service, good Gotama,

that brahmans lay down for a brahman.

As to this, good Gotama,

brahmans lay down service for a noble,

saying:|| ||

'A noble may serve a noble

or a merchant may serve a noble

or a worker may serve a noble.'

This is the service, good Gotama,

that brahmans lay down for a noble.

As to this, good Gotama,

brahmans lay down service for a merchant,

saying:

'A merchant may serve a merchant

or a worker may serve a merchant.'

This is the service, good Gotama,

that brahmans lay down for a merchant.

As to this, good Gotama,

brahmans lay down service for a worker,

saying:

'A worker may serve a worker.

For who else could serve a worker?'

This is the [367] service, good Gotama,

that brahmans lay down for a worker.

Brahmans, good Gotama,

lay down these four (types of) service.

What does the good Gotama say about this?"

"But, brahman, does everyone agree with the brahmans

when they lay down these four (types of) service?"

"No, good Gotama."

"Like a poor

needy

destitute man[1]

on whom they might force a morsel

(of meat although)

he did not want it,

saying:

'You must eat this meat, my good man,

and you must hand over a price for it as well' -

even so, brahman,

do the brahmans -

and moreover

without the assent of recluses and brahmans -

lay down these four (types of) service.

I, brahman, do not say

that everyone should serve.

But, brahman, I do not say

that everyone should not serve.

For if, brahman,

there is a servitor

who is worse for his service,

not better,

I do not say that he should serve.

But if, brahman, there is a servitor

who is better for his service,

not worse,

I say that he should serve.

And if, brahman, one should ask a noble,

saying:

'Is your servitor worse,

not better,

as a result of his service;

or is your servitor, better,

not worse,

as a result of his service?

And so which one should you be served by?'

- then the noble, brahman,

in replying rightly

would reply thus:

'The servitor who is worse,

not better,

as a result of serving me -

I should not be served by him.

But the servitor who is better,

not worse,

as a result of serving me -

I should be served by him.'

■

And if, brahman, one should ask a brahman,

saying:

'Is your servitor worse,

not better,

as a result of his service;

or is your servitor, better,

not worse,

as a result of his service?

And so which one should you be served by?'

- then the brahman, brahman,

in replying rightly

would reply thus:

'The servitor who is worse,

not better,

as a result of serving me -

I should not be served by him.

But the servitor who is better,

not worse,

as a result of serving me -

I should be served by him.'

■

And if, brahman, one should ask a merchant,

saying:

'Is your servitor worse,

not better,

as a result of his service;

or is your servitor, better,

not worse,

as a result of his service?

And so which one should you be served by?'

- then the merchant, brahman,

in replying rightly

would reply thus:

'The servitor who is worse,

not better,

as a result of serving me -

I should not be served by him.

But the servitor who is better,

not worse,

as a result of serving me -

I should be served by him.'

■

And if, brahman, one should ask a worker,

saying:

'Is your servitor worse,

not better,

as a result of his service;

or is your servitor, better,

not worse,

as a result of his service?

And so which one should you be served by?'

- then the worker, brahman,

in replying rightly

would reply thus:

'The servitor who is worse,

not better,

as a result of serving me -

I should not be served by him.

But the servitor who is better,

not worse,

as a result of serving me -

I should be served by him.'

I, brahman, do not speak of 'better'

because of birth in a high-class family.[2]

But, brahman, I do not speak of 'worse'

because of birth in a high-class family.

I, brahman, do not speak of 'better'

because of splendour of complexion.[3]

But, brahman, I do not speak of 'worse'

because of splendour of complexion.

I, brahman, do not speak of 'better'

because of splendour of possessions,[4]

But I, brahman, do not speak of 'worse'

because of splendour of possessions.

■

For, as to this, brahman,

someone from a high-class [368] family

makes onslaught on creatures,

takes what has not been given,

wrongly enjoys pleasures of the senses,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view.

Therefore I do not speak of 'better'

because of birth in a high-class family.

But, as to this, brahman,

someone from a high-class family

may refrain from onslaught on creatures,

from taking what has not been given,

from wrongly enjoying pleasures of the senses,

from lying,

from slanderous speech,

from harsh speech,

from gossiping,

and be not covetous,

not malevolent in mind,

of right view.

Therefore I do speak of 'worse'

because of birth in a high-class family.

■

For, as to this, brahman,

someone with splendour of complexion

makes onslaught on creatures,

takes what has not been given,

wrongly enjoys pleasures of the senses,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view.

Therefore I do not speak of 'better'

because of splendour of complexion.

But, as to this, brahman,

someone with splendour of complexion

may refrain from onslaught on creatures,

from taking what has not been given,

from wrongly enjoying pleasures of the senses,

from lying,

from slanderous speech,

from harsh speech,

from gossiping,

and be not covetous,

not malevolent in mind,

of right view.

Therefore I do speak of 'worse'

because of splendour of complexion.

■

For, as to this, brahman,

someone with splendour of possessions

makes onslaught on creatures,

takes what has not been given,

wrongly enjoys pleasures of the senses,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

of wrong view.

Therefore I do not speak of 'better'

because of splendour of possessions.

But, as to this, brahman,

someone with splendour of possessions

may refrain from onslaught on creatures,

from taking what has not been given,

from wrongly enjoying pleasures of the senses,

from lying,

from slanderous speech,

from harsh speech,

from gossiping,

and be not covetous,

not malevolent in mind,

of right view.

Therefore I do speak of 'worse'

because of splendour of possessions.

I, brahman, do not say that everyone should serve.

But, brahman, I do not say that everyone should not serve.

That servitor, brahman,

in whom as a result of his service

faith grows,

moral habit grows,

learning grows,

renunciation grows,

wisdom grows,[5]

I say of him that he should serve."

When this had been said, Esukārī the brahman

spoke thus to the Lord:

"Brahmans, good Gotama,

lay down four (types of) treasure:[6]

they lay down a brahman's wealth,[7]

they lay down a noble's wealth,

they lay down a merchant's wealth,

they lay down a worker's wealth.

In regard to this, good Gotama,

brahmans lay down that a brahman's wealth

is walking for alms.[8]

But, on despising the wealth

of walking for alms,

a brahman is one

who does not meet his obligations

and is like a guardian

taking what has not been given.

This, good Gotama, is how brahmans

lay down a brahman's wealth.

■

In regard to this, good Gotama,

brahmans lay down that a noble's wealth

is the bow and quiver.

But, on despising the wealth of bow and quiver,

a noble is one

who does not meet his obligations

and is like a guardian

taking what has not been given.

This, good Gotama, is how brah- [369] mans

lay down a noble's wealth.

■

In regard to this, good Gotama,

brahmans lay down

that a merchant's[9] wealth

is agriculture and cow-keeping.[10]

But, on despising the wealth of agriculture and cow-keeping,

a merchant is one

who does not meet his obligations

and is like a guardian

taking what has not been given.

This, good Gotama, is how brahmans

lay down a merchant's wealth.

■

In regard to this, good Gotama,

brahmans lay down

that a worker's wealth is the sickle and pingo.

But, on despising the wealth of sickle and pingo,

a worker is one

who does not meet his obligations

and is like a guardian

taking what has not been given.

This, good Gotama, is how brahmans

lay down a worker's wealth.

Brahmans, good Gotama,

lay down these four (types of) treasure.

What does the good Gotama say about this?"

"But, brahman, does everyone agree with the brahmans

when they lay down these four (types of) treasure?"

"No, good Gotama."

"Like a poor

needy

destitute man

on whom they might force a morsel

(of meat although)

he did not want it,

saying:

'You must eat this meat, my good man,

and you must hand over a price for it as well' -

even so, brahman,

do the brahmans -

and moreover

without the assent of recluses and brahmans -

lay down these four (types of) treasure.

Now I, brahman, lay down

that a man's wealth is dhamma,

ariyan,

supermundane.

On recollecting his ancient family lineage

on his maternal and paternal sides,[10]

wherever it is

that there is the production of an individuality,[11]

it is reckoned in accordance with that.

So, if there is the production of an individuality

in a noble family,

it is reckoned as a noble.

If there is the production of an individuality

in a brahman family,

it is reckoned as a brahman.

If there is the production of an individuality

in a merchant family,

it is reckoned as a merchant.

If there is the production of an individuality

in a worker family,

it is reckoned as a worker.

■

As a fire, brahman,

no matter on account of what condition it burns,

is reckoned precisely as that:

if the fire burns

because of dry sticks

it is reckoned as a dry stick fire;

if the fire burns because of chips

it is reckoned as a fire of chips;

if the fire burns

because of grass

it is reckoned as a grass fire;

if the fire burns

because of cowdung

it is reckoned as a cowdung fire

-even so, brahman,

do I lay down that a man's wealth is dhamma,

ariyan,

supermundane.

■

On recollecting his ancient family lineage

on his maternal and paternal sides,

wherever it is that there is the production of an individuality,

it is reckoned in accordance with that.

So, if there is the production of an individuality

in a noble family,

[370]it is reckoned precisely as a noble.

If there is the production of an individuality

in a brahman family,

it is reckoned precisely as a brahman.

If there is the production of an individuality

in a merchant family,

it is reckoned precisely as a merchant.

If there is the production of an individuality

in a worker family,

it is reckoned precisely as a worker.

But if, brahman,

one who has gone forth from home

into homelessness

from a noble family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.[12]

■

And if, brahman,

one who has gone forth from home

into homelessness

from a brahman family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a merchant family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a worker family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

What do you think about this, brahman?

On this supposition,

is it only a brahman

who is capable of developing a mind of friendliness

that is without enmity,

without malevolence?

And not a noble,

not a merchant,

not a worker?"[13]

"That is not so, good Gotama.

For on this supposition

a noble too

is capable of developing a mind of friendliness

that is without enmity,

without malevolence,

and so is a brahman, good Gotama,

and so is a merchant, good Gotama,

and so is a worker, good Gotama -

so, good Gotama,

on this supposition

all the four castes

are capable of developing a mind of friendliness

that is without enmity,

without malevolence."

"Even so, brahman, if

one who has gone forth from home

into homelessness

from a noble family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a brahman family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a merchant family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a worker family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

What do you think about this, brahman?

Is it only a brahman

who, taking a back-scratcher and bath-powder[14]

and going to a river,

is capable of cleansing himself of dust and mud?

And not a noble,

not a merchant,

not a worker?"

"That is not so, good Gotama.

A noble too, good Gotama, [371] taking a back-scratcher and bath-powder

and going to a river,

is capable of cleansing himself of dust and mud.

And so is a brahman, good Gotama,

and so is a merchant, good Gotama,

and so is a worker, good Gotama -

so, good Gotama,

all the four castes,

taking a back-scratcher and bath-powder

and going to a river,

are capable of cleansing themselves of dust and mud."

"Even so, brahman, if

one who has gone forth from home

into homelessness

from a noble family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a brahman family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a merchant family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a worker family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

What do you think about this, brahman?

If[15] a noble anointed king

were to assemble a hundred men of varying origins

saying to them:

'Let the good sirs come;

and let those who are of noble,

priestly

and royal families,

bringing an upper piece of fire-stick

of teak

or sāl

or of a sweet-scented tree

or of sandal

or lotus,

light a fire

and get it to give out heat.

But let the good sirs come;

and let those who are from a despised family,

a trapper family,

a bamboo-plaiter family,

a cartwright family,

a scavenger family,

bringing an upper piece of fire-stick

from a dog's trough

or a pig's trough

or from a trough for dyeing

or dry sticks from castor-oil shrub,

light a fire

and get it to give out heat.'

What do you think about this, brahman?

Is the fire that is lit

and the heat that is got by someone -

no matter whether he be from a noble,

priestly

or royal family,

and no matter whether he bring an upper piece of fire-stick

of teak

or sāl

or of a sweet-scented tree

or of sandal

or lotus -

is it a fire

that has flame

and hue

and brightness

and, being this fire,

is it able to serve the purposes of a fire?

But is the fire that is lit

and the heat that is got by someone -

no matter whether he be from a despised family,

a trapper family,

a bamboo-plaiter family,

a cartwright family,

a scavenger family,

and no matter whether he bring an upper piece of fire-stick

from a dog's trough

or a pig's trough

or from a trough for dyeing

or dry sticks from a castor-oil shrub -

is it a fire

that has neither flame

nor hue

nor brightness

and, being this fire,

is it unable to serve the purposes of a fire?"

"That is not so, good Gotama.

Whoever from a noble,

priestly

or royal family,

bringing an upper piece of fire-stick

of teak

or sāl

or of a sweet-scented tree

or of sandal

or lotus,

lights a fire

and gets it to give out heat -

this fire has flame

and hue

and brightness

and is able to serve the purposes of a fire.

And too,

whoever from a despised family,

a trapper family,

a bamboo-plaiter family,

a cartwright family,

a scavenger family,

bringing an upper piece of fire-stick

from a dog's trough

or a pig's trough

or a trough for dyeing

or dry sticks from a castor-oil shrub,

lights a fire

and gets it to give out heat -

this fire too

has flame

and hue

and brightness

and is able to serve the purposes of a fire.

So, good Gotama,

all these fires

have flame

and hue

and brightness

and are able to serve the purposes of a fire."

■

"Even so, brahman, if

one who has gone forth from home

into homelessness

from a noble family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a brahman family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a merchant family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

■

And if, brahman,

one who has gone forth from home

into homelessness

from a worker family,

owing to the dhamma and discipline

promulgated by the Tathāgata

refrains from onslaught on creatures,

from taking what has not been given,

from unchastity,

lying,

slanderous speech,

harsh speech,

gossiping,

is not covetous,

not malevolent in mind

and is of right view,

he is accomplishing the right path,

dhamma,

what is skilled.

When this had been said

the brahman Esukārī spoke thus to the Lord:

"It is excellent, good Gotama,

excellent, good Gotama.

It is as if, good Gotama,

one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the good Gotama.

I am going to the revered Gotama for refuge,

and to Dhamma

and to the Order of monks.

May the revered Gotama accept me

as a lay-follower,

one gone for refuge from today forth

for as long as life lasts."

Discourse with Esukārī:

The Sixth

[1] As at A. iii. 384. See also M. i. 450.

[2] MA. iii. 428, noble and brahman.

[3] MA. iii. 428, even a merchant has a splendid complexion.

[4] MA. iii. 428, even a worker, indeed even a member of a despised class, may have splendid possessions.

[5] At A. iii. 80 = S. iv, 250 these five ways of growing constitute ariyan growth.

[6] dhana.

[7] sandhana, assets, resources, belongings.

[8] Even if a brahman is very rich he should walk for alms as did at one time the rich brahmans of old, MA. iii. 428.

[9] vessa, which I have translated throughout by "merchant" could only be a merchant-trader if he first provided himself with something to sell, mainly grains and the products of the cow.

[10] Cf. D. i. 93.

[11] attabhāvassa abhinibbatti, two very complex words.

[12] Cf. M. i. 502 (above, p. 182), M. ii. 197 (below, p. 386).

[13] Cf. M. ii. 151 (above, p. 343).

[14] Cf. M. ii. 151

[15] As at M. ii. 151.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

5. Brāhmaṇa Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

5. The Division on Brahmans

97. Discourse with Dhānanjāni

Dhānanjāni Suttaṃ

[372]

Thus have I heard:

At one time the Lord was staying near Rājagaha

in the Bamboo Grove at the squirrels' feeding-place.

Now at that time the venerable Sāriputta was walking on tour

near the Northern Mountain[1]

together with a large Order of monks.

Then a certain monk

who had spent the rains near Rājagaha

approached the Northern Mountain

and the venerable Sāriputta;

having approached,

he exchanged greetings with the venerable Sāriputta,

and having conversed in a friendly and courteous way

he sat down at a respectful distance.

The venerable Sāriputta spoke thus

to this monk

as he was sitting down at a respectful distance:

"I hope, your reverence,

that the Lord is well and strong?"

"The Lord is well and strong, your reverence."

"And I hope, your reverence,

that the Order of monks is well and strong?"

"The Order of monks is also well and strong, your reverence."

"There is there, your reverence,

a brahman named Dhānañjāni

near the Taṇḍulapāla Gateway.[2]

I hope, your reverence,

that the brahman named Dhānañjāni

is well and strong?"

"Your reverence, the brahman Dhānañjāni is also well and strong."

"I hope, your reverence,

that the brahman Dhānañjāni is being diligent?"

"How could the brahman Dhānañjāni be diligent, your reverence?

Under the king's patronage, your reverence,

the brahman Dhānañjāni plunders brahman householders;

and under the patronage of the brahman householders

he plunders the king.

His wife

who had faith

and whom he had married

from a family that has faith

has died,

and he has married another wife

who has no faith

and who comes from a family that has no faith."

"This is indeed bad hearing,

your reverence;

indeed, your [373] reverence,

it is bad hearing

that we hear the brahman Dhānañjāni is negligent.

Perhaps sometime,

somewhere

we might meet the brahman Dhānañjāni,

perhaps there might be some conversation."

Then the venerable Sāriputta,

having stayed near the Northern Mountain for as long as he found suitable,

set out on tour for Rājagaha.

Walking on tour

he gradually arrived at Rājagaha.

While he was there

the venerable Sāriputta stayed near Rājagaha

in the Bamboo Grove

at the squirrels' feeding-place.

Then the venerable Sāriputta,

dressing in the morning,

taking his bowl and robe,

entered Rājagaha for almsfood.

Now at that time the brahman Dhānañjāni was having cows milked

in a cow-pen outside the town.

When the venerable Sāriputta, had walked for alms in Rājagaha

and was returning from the alms-gathering

after the meal,

he approached the brahman Dhānañjāni.

The brahman Dhānañjāni saw the venerable Sāriputta coming in the distance;

seeing him,

he approached the venerable Sāriputta;

having approached,

he spoke thus to the venerable Sāriputta:

"Drink some of this milk, good Sāriputta,

until it is time for a meal."

"No, brahman,

I have finished with eating for today.

I will take my day-sojoum

at the root of a tree -

you could come there."

"Yes, sir,"

the brahman Dhānañjāni answered the venerable Sāriputta in assent.

Then when the brahman Dhānañjāni had had breakfast,

he approached the venerable Sāriputta;

having approached

he exchanged greetings with the venerable Sāriputta,

and having conversed in a friendly and courteous way,

he sat down at a respectful distance.

The venerable Sāriputta spoke thus

to the brahman Dhānañjāni

as he was sitting down at a respectful distance:

"I hope that you are being diligent, Dhānañjāni?"

"How could I be diligent, good Sāriputta,

when there are my parents to support,

my wife and children to support,

my slaves,

servants

and work-people to support,

when there are services to perform[3] for friends and acquaintances,

services to perform for kith and kin,

services to perform for guests,

rites to perform[3] for the ancestors,

rites to perform for the devatās, duties to perform[3] for the king -

and this body too must be satisfied and looked after."

"What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,

an uneven-farer

because of his parents;

because of his non-dhamma-faring,

uneven-faring

the guardians of Niraya Hell

might drag him off to Niraya Hell.

Would he gain [374] anything by saying:

'I was a non-dhamma-farer,

an uneven-farer

because of my parents -

do not let the guardians of Niraya Hell

(drag) me off to Niraya Hell'?

Or would his parents gain anything for him

by saying:

'It was because of us

that he was a non-dhamma-farer,

an uneven-farer -

do not let the guardians of Niraya Hell

(drag) him off to Niraya Hell'?"

"No, good Sāriputta,

for the guardians of Niraya Hell

would hurl him wailing

into Niraya Hell itself."

■

"What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,

an uneven-farer

because of his wife and children[4];

because of his non-dhamma-faring,

uneven-faring

the guardians of Niraya Hell

might drag him off to Niraya Hell.

Would he gain anything by saying:

'I was a non-dhamma-farer,

an uneven-farer

because of my wife and children -

do not let the guardians of Niraya Hell

(drag) me off to Niraya Hell'?

Or would his wife and children gain anything for him

by saying:

'It was because of us

that he was a non-dhamma-farer,

an uneven-farer -

do not let the guardians of Niraya Hell

(drag) him off to Niraya Hell'?"

"No, good Sāriputta,

for the guardians of Niraya Hell

would hurl him wailing

into Niraya Hell itself."

■

"What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,

an uneven-farer

because of his slaves, servants and work-people;

because of his non-dhamma-faring,

uneven-faring

the guardians of Niraya Hell

might drag him off to Niraya Hell.

Would he gain anything by saying:

'I was a non-dhamma-farer,

an uneven-farer

because of my slaves, servants and work-people -

do not let the guardians of Niraya Hell

(drag) me off to Niraya Hell'?

Or would his slaves, servants and work-people gain anything for him

by saying:

'It was because of us

that he was a non-dhamma-farer,

an uneven-farer -

do not let the guardians of Niraya Hell

(drag) him off to Niraya Hell'?"

"No, good Sāriputta,

for the guardians of Niraya Hell

would hurl him wailing

into Niraya Hell itself."

■

"What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,

an uneven-farer

because of his friends and acquaintances;

because of his non-dhamma-faring,

uneven-faring

the guardians of Niraya Hell

might drag him off to Niraya Hell.

Would he gain anything by saying:

'I was a non-dhamma-farer,

an uneven-farer

because of my friends and acquaintances -

do not let the guardians of Niraya Hell

(drag) me off to Niraya Hell'?

Or would his friends and acquaintances gain anything for him

by saying:

'It was because of us

that he was a non-dhamma-farer,

an uneven-farer -

do not let the guardians of Niraya Hell

(drag) him off to Niraya Hell'?"

"No, good Sāriputta,

for the guardians of Niraya Hell

would hurl him wailing

into Niraya Hell itself."

■

"What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,

an uneven-farer

because of his kith and kin;

because of his non-dhamma-faring,

uneven-faring

the guardians of Niraya Hell

might drag him off to Niraya Hell.

Would he gain anything by saying:

'I was a non-dhamma-farer,

an uneven-farer

because of my kith and kin -

do not let the guardians of Niraya Hell

(drag) me off to Niraya Hell'?

Or would his kith and kin gain anything for him

by saying:

'It was because of us

that he was a non-dhamma-farer,

an uneven-farer -

do not let the guardians of Niraya Hell

(drag) him off to Niraya Hell'?"

"No, good Sāriputta,

for the guardians of Niraya Hell

would hurl him wailing

into Niraya Hell itself."

■

"What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,

an uneven-farer

because of his guests;

because of his non-dhamma-faring,

uneven-faring

the guardians of Niraya Hell

might drag him off to Niraya Hell.

Would he gain anything by saying:

'I was a non-dhamma-farer,

an uneven-farer

because of my guests -

do not let the guardians of Niraya Hell

(drag) me off to Niraya Hell'?

Or would his guests gain anything for him

by saying:

'It was because of us

that he was a non-dhamma-farer,

an uneven-farer -

do not let the guardians of Niraya Hell

(drag) him off to Niraya Hell'?"

"No, good Sāriputta,

for the guardians of Niraya Hell

would hurl him wailing

into Niraya Hell itself."

■

"What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,

an uneven-farer

because of his ancestors;

because of his non-dhamma-faring,

uneven-faring

the guardians of Niraya Hell

might drag him off to Niraya Hell.

Would he gain anything by saying:

'I was a non-dhamma-farer,

an uneven-farer

because of my ancestors -

do not let the guardians of Niraya Hell

(drag) me off to Niraya Hell'?

Or would his ancestors gain anything for him

by saying:

'It was because of us

that he was a non-dhamma-farer,

an uneven-farer -

do not let the guardians of Niraya Hell

(drag) him off to Niraya Hell'?"

"No, good Sāriputta,

for the guardians of Niraya Hell

would hurl him wailing

into Niraya Hell itself."

■

"What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,

an uneven-farer

because of the devatās;

because of his non-dhamma-faring,

uneven-faring

the guardians of Niraya Hell

might drag him off to Niraya Hell.

Would he gain anything by saying:

'I was a non-dhamma-farer,

an uneven-farer

because of the devatās; -

do not let the guardians of Niraya Hell

(drag) me off to Niraya Hell'?

Or would the devatās; gain anything for him

by saying:

'It was because of us

that he was a non-dhamma-farer,

an uneven-farer -

do not let the guardians of Niraya Hell

(drag) him off to Niraya Hell'?"

"No, good Sāriputta,

for the guardians of Niraya Hell

would hurl him wailing

into Niraya Hell itself."

■

"What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,

an uneven-farer

because of the king

because of his non-dhamma-faring,

uneven-faring

the guardians of Niraya Hell

might drag him off to Niraya Hell.

Would he gain anything by saying:

'I was a non-dhamma-farer,

an uneven-farer

because of the king -

do not let the guardians of Niraya Hell

(drag) me off to Niraya Hell'?

Or would the king gain anything for him

by saying:

'It was because of us

that he was a non-dhamma-farer,

an uneven-farer -

do not let the guardians of Niraya Hell

(drag) him off to Niraya Hell'?"

"No, good Sāriputta,

for the guardians of Niraya Hell

would hurl him wailing

into Niraya Hell itself."

■

"What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,

an uneven-farer

because of satisfying and looking after his body

because of his non-dhamma-faring,

uneven-faring

the guardians of Niraya Hell

might drag him off to Niraya Hell.

Would he gain anything by saying:

'I was a non-dhamma-farer,

an uneven-farer

because of satisfying and looking after my body -

do not let the guardians of Niraya Hell

(drag) me off to Niraya Hell'?

Or would others gain anything for him

by saying:

'It was because of satisfying and looking after his body

that he was a non-dhamma-farer,

an uneven-farer -

do not let the guardians of Niraya Hell

(drag) him off to Niraya Hell'?"

"No, good Sāriputta,

for the guardians of Niraya Hell

would hurl him wailing

into Niraya Hell itself."

"What do you think about this, Dhānañjāni?

Which is the better:

he who, because of his parents,

is a non-dhamma-farer,

an uneven-farer;

or he who, because of his parents,

is a dhamma-farer,

an even-farer?"

"He is not the better, Sāriputta,

who because of his parents

is a non-dhamma-farer,

an uneven-farer;

but he who, good Sāriputta,

because of his parents

is a dhamma-farer,

an even-farer,

he is indeed [375] the better.

Dhamma-faring,

even-faring,

good Sāriputta,

is better than non-dhamma-faring,

uneven-faring."

"There are, Dhānañjāni,

other causally effective

rightful actions[5]

by which one is able to support one's parents

and not make evil kamma

but proceed on a course that is good.[6]

■

"What do you think about this, Dhānañjāni?

Which is the better:

he who, because of his wife and children,

is a non-dhamma-farer,

an uneven-farer;

or he who, because of his wife and children,

is a dhamma-farer,

an even-farer?"

"He is not the better, Sāriputta,

who because of his wife and children

is a non-dhamma-farer,

an uneven-farer;

but he who, good Sāriputta,

because of his wife and children

is a dhamma-farer,

an even-farer,

he is indeed the better.

Dhamma-faring,

even-faring,

good Sāriputta,

is better than non-dhamma-faring,

uneven-faring."

"There are, Dhānañjāni,

other causally effective

rightful actions

by which one is able to support one's wife and children

and not make evil kamma

but proceed on a course that is good.

■

"What do you think about this, Dhānañjāni?

Which is the better:

he who, because of his slaves, servants and workpeople,

is a non-dhamma-farer,

an uneven-farer;

or he who, because of his slaves, servants and workpeople,

is a dhamma-farer,

an even-farer?"

"He is not the better, Sāriputta,

who because of his slaves, servants and workpeople

is a non-dhamma-farer,

an uneven-farer;

but he who, good Sāriputta,

because of his slaves, servants and workpeople

is a dhamma-farer,

an even-farer,

he is indeed the better.

Dhamma-faring,

even-faring,

good Sāriputta,

is better than non-dhamma-faring,

uneven-faring."

"There are, Dhānañjāni,

other causally effective

rightful actions

by which one is able to support one's slaves, servants and workpeople

and not make evil kamma

but proceed on a course that is good.

■

"What do you think about this, Dhānañjāni?

Which is the better:

he who, because of his friends and acquaintances,

is a non-dhamma-farer,

an uneven-farer;

or he who, because of his friends and acquaintances,

is a dhamma-farer,

an even-farer?"

"He is not the better, Sāriputta,

who because of his friends and acquaintances

is a non-dhamma-farer,

an uneven-farer;

but he who, good Sāriputta,

because of his friends and acquaintances

is a dhamma-farer,

an even-farer,

he is indeed the better.

Dhamma-faring,

even-faring,

good Sāriputta,

is better than non-dhamma-faring,

uneven-faring."

"There are, Dhānañjāni,

other causally effective

rightful actions

by which one is able to support one's friends and acquaintances

and not make evil kamma

but proceed on a course that is good.

■

"What do you think about this, Dhānañjāni?

Which is the better:

he who, because of his kith and kin,

is a non-dhamma-farer,

an uneven-farer;

or he who, because of his kith and kin,

is a dhamma-farer,

an even-farer?"

"He is not the better, Sāriputta,

who because of his kith and kin

is a non-dhamma-farer,

an uneven-farer;

but he who, good Sāriputta,

because of his kith and kin

is a dhamma-farer,

an even-farer,

he is indeed the better.

Dhamma-faring,

even-faring,

good Sāriputta,

is better than non-dhamma-faring,

uneven-faring."

"There are, Dhānañjāni,

other causally effective

rightful actions

by which one is able to support one's kith and kin

and not make evil kamma

but proceed on a course that is good.

■

"What do you think about this, Dhānañjāni?

Which is the better:

he who, because of his guests,

is a non-dhamma-farer,

an uneven-farer;

or he who, because of his guests,

is a dhamma-farer,

an even-farer?"

"He is not the better, Sāriputta,

who because of his guests

is a non-dhamma-farer,

an uneven-farer;

but he who, good Sāriputta,

because of his guests

is a dhamma-farer,

an even-farer,

he is indeed the better.

Dhamma-faring,

even-faring,

good Sāriputta,

is better than non-dhamma-faring,

uneven-faring."

"There are, Dhānañjāni,

other causally effective

rightful actions

by which one is able to support one's guests

and not make evil kamma

but proceed on a course that is good.

■

"What do you think about this, Dhānañjāni?

Which is the better:

he who, because of his ancestors,

is a non-dhamma-farer,

an uneven-farer;

or he who, because of his ancestors,

is a dhamma-farer,

an even-farer?"

"He is not the better, Sāriputta,

who because of his ancestors

is a non-dhamma-farer,

an uneven-farer;

but he who, good Sāriputta,

because of his ancestors

is a dhamma-farer,

an even-farer,

he is indeed the better.

Dhamma-faring,

even-faring,

good Sāriputta,

is better than non-dhamma-faring,

uneven-faring."

"There are, Dhānañjāni,

other causally effective

rightful actions

by which one is able to support one's ancestors

and not make evil kamma

but proceed on a course that is good.

■

"What do you think about this, Dhānañjāni?

Which is the better:

he who, because of the devatās,

is a non-dhamma-farer,

an uneven-farer;

or he who, because of the devatās,

is a dhamma-farer,

an even-farer?"

"He is not the better, Sāriputta,

who because of the devatās

is a non-dhamma-farer,

an uneven-farer;

but he who, good Sāriputta,

because of the devatās

is a dhamma-farer,

an even-farer,

he is indeed the better.

Dhamma-faring,

even-faring,

good Sāriputta,

is better than non-dhamma-faring,

uneven-faring."

"There are, Dhānañjāni,

other causally effective

rightful actions

by which one is able to support the devatās

and not make evil kamma

but proceed on a course that is good.

■

"What do you think about this, Dhānañjāni?

Which is the better:

he who, because of the king,

is a non-dhamma-farer,

an uneven-farer;

or he who, because of the king,

is a dhamma-farer,

an even-farer?"

"He is not the better, Sāriputta,

who because of the king

is a non-dhamma-farer,

an uneven-farer;

but he who, good Sāriputta,

because of the king

is a dhamma-farer,

an even-farer,

he is indeed the better.

Dhamma-faring,

even-faring,

good Sāriputta,

is better than non-dhamma-faring,

uneven-faring."

"There are, Dhānañjāni,

other causally effective

rightful actions

by which one is able to support the king

and not make evil kamma

but proceed on a course that is good.

■

"What do you think about this, Dhānañjāni?

Which is the better:

he who, because of satisfaction and care of the body,

is a non-dhamma-farer,

an uneven-farer;

or he who, because of satisfaction and care of the body,

is a dhamma-farer,

an even-farer?"

"He is not the better, Sāriputta,

who because of satisfaction and care of the body

is a non-dhamma-farer,

an uneven-farer;

but he who, good Sāriputta,

because of satisfaction and care of the body

is a dhamma-farer,

an even-farer,

he is indeed the better.

Dhamma-faring,

even-faring,

good Sāriputta,

is better than non-dhamma-faring,

uneven-faring."

"There are, Dhānañjāni,

other causally effective

rightful actions

by which one is able to satisfy and care for the body

and not make evil kamma

but proceed on a course that is good."

Then Dhānañjāni the brahman,

having rejoiced in what the venerable Sāriputta had said,

having given thanks,

rising from his seat departed.

Then after a time

the brahman Dhānañjāni was ill,

in pain,

grievously afflicted.

Then the brahman Dhānañjāni summoned a man,

and said:

"Come you, my good man,

approach the Lord;

having approached,

in my name salute the Lord's feet with your head,

saying:

'Revered sir, Dhānañjāni the brahman is ill,

in pain,

grievously afflicted;

he salutes the Lord's feet with his head';

and then approach the venerable Sāriputta;

having approached,

in my name salute the venerable Sāriputta's feet with your head,

saying:

'Revered sir, Dhānañjāni the brahman is ill,

in pain,

grievously afflicted;

he salutes the venerable Sāriputta's feet with his head';

and then say:

'It would be good indeed, revered sir,

if the venerable Sāriputta

would approach the dwelling of the brahman Dhānañjāni,

out of compassion.'"

"Yes, revered sir,"

and this man,

having answered the brahman [376] Dhānañjāni in assent,

approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

this man spoke thus to the Lord:

"Revered sir, Dhānañjāni the brahman is ill,

in pain,

grievously afflicted;

he salutes the Lord's feet with his head."

And then he approached the venerable Sāriputta;

having approached,

having greeted the venerable Sāriputta,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

this man spoke thus to the venerable Sāriputta:

"Revered sir, Dhānañjāni the brahman is ill,

in pain,

grievously afflicted;

he salutes the venerable Sāriputta's feet with his head";

It would be good indeed, revered sir,

if the venerable Sāriputta

would approach the dwelling of the brahman Dhānañjāni,

out of compassion."

Then the venerable Sāriputta,

having dressed in the morning,

taking his bowl and robe,

approached the dwelling of the brahman Dhānañjāni;

having approached,

he sat down on the appointed seat.

As he was sitting down

the venerable Sāriputta spoke thus to the brahman Dhānañjāni:

"I hope that you, Dhānañjāni,

are better,

I hope you are keeping going.

I hope the painful feelings are decreasing,

not increasing,

and that a decrease in them is apparent,

not an increase?"

"No, good Sāriputta,

I am no better,

I am not keeping going.

My grievously painful feelings are increasing,

not decreasing,

an increase in them is apparent,

not a decrease.

Good Sāriputta, as[7] a strong man

might cleave one's head

with a sharp-edged sword,

even so, good Sāriputta,

do exceedingly loud winds rend my head.

I am no better, good Sāriputta,

I am not keeping going.

My grievously painful feelings are increasing,

not decreasing,

an increase in them is apparent,

not a decrease.

As, good Sāriputta, a strong man

might clamp a turban on one's head

with a tight leather strap,

even so, good Sāriputta,

do I have very bad headaches.

I am no better, good Sāriputta,

I am not keeping going.

My grievously painful feelings are increasing,

not decreasing,

an increase in them is apparent,

not a decrease.

As, good Sāriputta, a skilled cattle butcher

or his apprentice

might cut through the stomach

with a sharp butcher's knife,

even so, good Sāriputta,

do very strong winds cut through my stomach.

I am no better, good Sāriputta,

I am not keeping going.

My grievously painful feelings are increasing,

not decreasing,

an increase in them is apparent,

not a decrease.

As, good Sāriputta, two strong men,

having taken hold of a weaker man by his limbs,

might set fire to him,

might make him sizzle up over a charcoal pit,

even so, good Sāriputta, there is a fierce heat in my body.

I am no better, good Sāriputta,

I am not keeping going.

[377] My grievously painful feelings are increasing,

not decreasing,

an increase in them is apparent,

not a decrease.

"What do you think about this, Dhānañjāni?

Which is better:

Niraya Hell or an animal womb?"

"An animal womb is better than Niraya Hell, good Sāriputta."

■

"What do you think about this, Dhānañjāni?

Which is better:

an animal womb or the realm of the departed?"

"The realm of the departed is better than an animal womb, good Sāriputta."

■

"What do you think about this, Dhānañjāni?

Which is better:

the realm of the departed or human-kind?

"Human-kind is better than the realm of the departed, good Sāriputta."

■

"What do you think about this, Dhānañjāni?

Which is better:

human-kind or the Four Great Regent devas[8]?"

"The Four Great Regent devas is better than human-kind, good Sāriputta."

■

"What do you think about this, Dhānañjāni?

Which are better:

the Four Great Regent devas or the devas of the Thirty-Three?"

"The devas of the Thirty-Three are better than the Four Great Regent devas, good Sāriputta."

■

"What do you think about this, Dhānañjāni?

Which are better:

the devas of the Thirty-Three or Yama's devas?"

"Yama's devas are better than the Thirty-Three, good Sāriputta."

■

"What do you think about this, Dhānañjāni?

Which are better:

Yama's devas or the Tusita devas?"

"The Tusita devas are better than Yama's devas, good Sāriputta."

■

"What do you think about this, Dhānañjāni?

Which are better:

the Tusita devas or the devas of creation?"

"The devas of creation are better than the Tusita devas, good Sāriputta."

■

"What do you think about this, Dhānañjāni?

Which are better:

the devas of creation or the devas that have power over the creations of other?"

"The devas that have power over the creations of others are better than the devas of creation, good Sāriputta."

"What do you think about this, Dhānañjāni?

Which is better:

the devas that have power over the creations of others or the Brahma-world?"

"The revered Sāriputta said 'Brahma-world,'

the revered Sāriputta said 'Brahma-world.'"

Then it occurred to the venerable Sāriputta:

"These brahmans are very intent on the Brahma-world.

Suppose I were to show the brahman Dhānañjāni

the way to companionship with Brahmā?

Dhānañjāni, I will show you the way to companionship with Brahmā.

Listen to it,

attend carefully,

and I will speak."

[378] "Yes, sir,"

the brahman Dhānañjāni answered the venerable Sāriputta in assent.

The venerable Sāriputta spoke thus;

"And which, Dhānañjāni, is the way to companionship with Brahmā?

As to this, Dhānañjāni, a monk dwells, having suffused the first quarter with a mind of friendliness,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of friendliness

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

This, Dhānañjāni, is a way to companionship with Brahmā.

■

And again, Dhānañjāni, a monk dwells, having suffused the first quarter with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of compassion

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

This, Dhānañjāni, is a way to companionship with Brahmā.

■

And again, Dhānañjāni, a monk dwells, having suffused the first quarter with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of sympathetic joy

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

This, Dhānañjāni, is a way to companionship with Brahmā.

■

And again, Dhānañjāni, a monk dwells, having suffused the first quarter with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of equanimity

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

"Well then, good Sāriputta,

in my name salute the Lord's feet with your head,

and say:

'Lord, the brahman Dhānañjāni is ill,

in pain,

grievously afflicted;

he salutes the Lord's feet with his head.'

"Then, although there was something further to be done,

the venerable Sāriputta established the brahman Dhānañjāni

(only) in the less,

in a Brahma-world[9]

and, rising from his seat,

he departed.

Soon after the venerable Sāriputta had gone,

the brahman Dhānañjāni passed away,

and arose in the Brahma-world.[10]

Then the Lord addressed the monks, saying:

"Monks, although there was something further to be done,

this Sāriputta established the brahman Dhānañjāni

(only) in the less,

in the Brahma-world,

and rising from his seat,

he is departing."

Then the venerable Sāriputta approached the Lord;

having approached,

having greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Sāriputta spoke thus to the Lord:

"Lord, the brahman Dhānañjāni is ill,

in pain,

grievously afflicted;

he salutes the Lord's feet with his head."

[379] "But why did you, Sāriputta,

although there was something further to be done,

having established the brahman Dhānañjāni

(only) in the less,

in the Brahma-world,

rising from your seat, depart?"[11]

"It occurred to me, Lord:

'These brahmans are very intent on the Brahma-world.

Suppose I were to show the brahman Dhānañjāni

the way to companionship with Brahmā?"

"Sāriputta, the brahman Dhānañjāni has died

and has uprisen in the Brahma-world."

Discourse with Dhānañjāni:

The Seventh

[1] Dakkhiṇāgiri. MA. iii. 429 says giri is the mountain slope, and that this was the name of the northern part of the mountainous country surrounding Rājagaha.

[2] One of the lesser gateways of Rājagaha, MA. iii. 429.

[3] karaṇīyam kātabbaṃ.

mutatis mutandis: having changed what should be changed

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

5. Brāhmaṇa Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

5. The Division on Brahmans

98. Discourse to Vāseṭṭha

Vāseṭṭha Suttaṃ

Thus have I heard:

At one time the Lord was staying near Icchānaṇkala in a forest glade near Icchānaṇkala.

Now at that time many wealthy and distinguished brahmans

were living in Icchānaṇkala,

such as the brahman Cankī,[2]

the brahman Tārukkha,

the brahman Pokkharasāti,

the brahman Jāṇussoṇi,

the brahman Todeyya,

and other wealthy and distinguished brahmans.[3]

Then as the brahman youths Vāseṭṭha and Bhāradvāja were pacing up and down

and roaming about on foot,

this chance conversation arose:

"How is one a brahman?"

The brahman youth Bhāradvāja spoke thus:

"If one is of pure birth

on both the mother's and the father's side,

[380] and is of pure descent

back through seven generations,

unchallenged and irreproachable in respect of birth,

then is one a brahman."

The brahman youth Vāseṭṭha spoke thus:

"If one is of moral habit

and right practice,[4]

then is one a brahman."

But neither was Bhāradvāja the brahman youth

able to convince Vāseṭṭha the brahman youth,

nor was Vāseṭṭha the brahman youth

able to convince Bhāradvāja the brahman youth.

Then Vāseṭṭha the brahman youth

spoke thus to Bhāradvāja the brahman youth:

"Bhāradvāja, this recluse Gotama,

the son of the Sakyans,

gone forth from a Sakyan clan,

is staying near Icchānaṇkala,

in a forest glade near Icchānaṇkala.

And a lovely report has gone abroad about the recluse Gotama thus:

He is indeed Lord,

perfected one,

fully Self-Awakened One,

endowed with knowledge and (right) conduct,

Well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.

Let us go, good Bhāradvāja;

we will approach the recluse Gotama,

and having approached

we will ask the recluse Gotama about this matter,

and as the recluse Gotama explains it to us,

so will we accept it."

"Yes, sir,"

the brahman youth Bhāradvāja answered

the brahman youth Vāseṭṭha in assent.

Then the brahman youths Vāseṭṭha

and Bhāradvāja

approached the Lord;

having approached,

they exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

they sat down at a respectful distance.

As he was sitting down at a respectful distance,

Vāseṭṭha the brahman youth

addressed the Lord in these verses:

Vāseṭṭha:

"Both of us have been recognised as[5] and we claim to be three-Veda-(men),

I, of Pokkharasāti (a pupil), this brahman youth of Tārukkha.[6]

In what is pointed out of the three Vedas - in that we are whole:

We are versed in the pada-pāṭha,[7] grammarians, in speaking we are like teachers.

[381]There is contention between us, Gotama, in respect of birth:

'By birth one is a brahman' - so speaks Bhāradvāja;

But I say, 'By doing'[8] - let the Visioned One know it thus.

As we are each unable to convince the other,

We come to ask the revered Self-Awakened One, widely famed.

As people salute the moon when it has come to the full,

So, in the world, honouring him, do they thus praise Gotama.

We are asking Gotama, the Eye risen in the world:

Is one by birth a brahman or does one (so) become by doing?

Tell us this who know not, that a brahman we may know."

Gotama:[9]

"Vāseṭṭha, I will expound

To you in gradual and very truth

Division in the kinds[10] of living things;

For kinds divide.[11]

Behold the grass and trees!

They reason not, yet they possess the mark

After their kind, for kinds indeed divide.

Consider then the beetles, moths and ants:

They after their kind too possess the mark

After their kind, for kinds indeed divide.

And so four-footed creatures, great and small

They after their kind too possess the mark

After their kind, for kinds indeed divide.

The reptiles, snakes, the long-backed animals

They after their kind too possess the mark

After their kind, for kinds indeed divide.

[382] Fish and pond-feeders, water-denizens

They after their kind too possess the mark

After their kind, for kinds indeed divide.

Birds and the winged creatures, fowls o' the air,

They after their kind all possess the mark

For kinds indeed divide. Each after his kind bears

His mark; in man there is not manifold.[12]

Not in the hair or head or ears or eyes,

Not in the mouth or nose or lips or brows,

Not in the throat, hips, belly or the back,

Not in the rump, sex-organs or the breast,

Not in the hands or feet, fingers or nails,

Not in the legs or thighs, colour or voice,

Is mark that forms his kind as in all else.

Nothing unique[13] is in men's bodies found:

The difference in men is nominal.

The man forsooth who earns his livelihood

By minding cows and fields, know, Vāseṭṭha,

He is a farmer, not a brahmana!

Who works at diverse crafts, know him to be

An artisan and not a brahmana!

Who plies a trade for livelihood, know him

To be a trader, not a brahmana!

Who toils in service for another man,

Know as a servant, not a brahmana!

Who lives by taking things not giv'n, know him

To be a thief and not a brahmana!

Who lives indeed by archery, know him

To be a soldier, not a brahmana!

Who lives by priestly craft, know him to be

A celebrant and not a brahmana!

And he who owns the village, countryside,

Know him as a rajah and no brahmana!

I call none 'brahman' from mere parentage,

Tho' he be 'Sir'-ed and wealthy too: the man

Of naught, who grasps not, brahman him I call!

Who cuts all fetters, thirsting not, fears not,

Fetter-free, boundless, brahman him I call.

Who cuts thong, halter, strap, and cord, throws off

[383] The bar,[14] has woken, brahman him I call.

Who, blameless, bears blows, bonds, abuse, well armed

With strength of patience, brahman him I call.

Him wrathless, spotless, moral, free of pride,[15]

Last body bearing, tamed, I brahman call.

As water on a leaf, as seed on awl,

Who to lust clings not, brahman him I call.

Who knows here now that ill for self is quenched,

Burden-dropped,[16] boundless, brahman him I call.

Him of deep wisdom, sage, skilled in all ways,

Won to the goal supreme, I brahman call.

Who not with homeless nor with householder sorts,

Frugal, resort-less, brahman him I call.

Who rod lays by 'gainst weak and strong, slays not,

To slay incites none, brahman him I call.

Him cool[17] mid violence, mid foes no foe,

Mid grasping grasping not, I brahman call.

From whom hate, passion, pride, and guile have fall'n,

As seed from needle, brahman him I call.

Who teaches gently, utters words of truth,

And none offendeth, brahman him I call.

Who here takes naught, long, short, small, large, good, bad,

Nothing not given, brahman him I call.

In whom no hopes are found for here or yon,

Fetter-free, hope-free, brahman him I call.

In whom no grooves are found, gone doubt, who knows,

Won to depths deathless,[18] brahman him I call.

Who here has passed bond of both good and ill

Griefless, cleansed, dustless, brahman him I call.

[384] Him spotless, cleansed, unclouded, clear as moon,

With 'life'[19] and pleasure quenched, I brahman call.

Who hath this bog, false, painful round, passed o'er,

Crossed and yon-fared, a muser, doubt gone, still,

Cool[20] in detachment, brahman him I call.

Who pleasures here forsakes and homeless fares,

Lust and 'life'[19] ended, brahman him I call.

Who craving here forsakes and homeless fares,

Craving, 'life'[19] ended, brahman him I call.

Him rid of human yoke, passed deva-yoke,

Fetterless, free of yokes, I brahman call.

Him rid of likes and dislikes, cool,[21] detached,

Vigorous, world-conqueror, I brahman call.

Who knows of all men the rise and fall, uncaught,

Awake, well-faring, brahman him I call.

Whose lot men, devas, gandharvas know not,

Cankerless, worthy,[22] brahman him I call.

Him for whom present, future, past, holds naught,

Who grasps not, man-of-naught, I brahman call.

The bull, elect, the hero, victor, sage,

Awake, still, washen, brahman him I call.

[647] Who knows his former life, sees heaven and hell,

Won to birth's ending, brahman him I call.

What the world holds as 'name' and 'lineage'

Is indeed nominal, terms risen here

And there by popular opinion,

Adhered to long, views of the ignorant!

The ignorant declare: 'A brahman is

[650] By birth.' None is by birth a brahman; none

By birth no brahmana; by deeds is one

A brahmana, by deeds no brahmana!

[385] By deeds one is a farmer and by deeds

An artisan, by deeds a trader too;

By deeds one is a servant and a thief,

By deeds a soldier and a celebrant,

And even so a rajah is by deeds.

'Tis thus in truth the wise perceive the deed,

Seers of origin by way of cause,[23]

Men expert in result of deeds. The world

Revolves by deeds, mankind revolves by deeds;

As pin holds fast the rolling chariot's wheel,

So beings are in bondage held by deeds.

A brahman one becomes by Brahma-faring,

By temperance, austerity, restraint:

This is indeed supreme for brahmanhood.

Who by three Vedas is accomplished,

With no more coming here, and man-of-calm,

Know thou, Vāseṭṭha, even thus of him:

He is of knowers Sakka[24] and Brahmā!"

When this had been said, the brahman youths Vāseṭṭha and Bhāradvāja spoke thus to the Lord:

"It is wonderful, good Gotama,

wonderful, good Gotama.

It is as if, good Gotama,

one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the good Gotama.

We are going to the revered Gotama for refuge,[25]

and to Dhamma

and to the Order of monks.

May the good Gotama accept us

as lay-disciples,

going for refuge from today forth

for as long as life lasts."

Discourse to Vāseṭṭha

[1] The text of this Discourse is not given in M. ii. It is the same as the Vāseṭṭha Sutta at Sn. p. 115 ff. The Comys (SnA 462 ff. and MA. iii. 431 ff.) show several interesting variations. Cf. also D. i. 235 ff.

[2] MA. iii. 431 says that Cankī and the four others were priests of King Pasenadi.

[3] MA. iii. 431: "every six months they gather together in two places: if they want to purify (their) birth (jātiṃ sodhetukāmā), then for this purpose they gather together at Ukkaṭṭhā under Pokkharasāti. If they want to purify the mantras, then they gather together at Icchānaṇkala. At this time they gathered together there for purifying the mantras." SnA 462 says that they were there for meditating upon and thoroughly examining the Vedas.

[4] MA. iii. 432 = SnA. 463, in explanation of kammanā (Sn. 696) say: "to say one 'is of moral habit' (sīlava) refers to the sevenfold ways of skilled kamma in gesture and speech; referring to the threefold kamma of mind, one says 'endowed with right practice' (vat(t)a-sampanna)". See M. Sta. 41 for this tenfold way of skilled action.

[5] By their teachers.

[6] For passages parallel to these verses see the Concordance in Wov. Cads., p. 199 f.

[7] An educated brahman who can pronounce each word in a mantra separately "without coalescence or saṃdhi and with its own specific accent" is a padaka, i.e. versed in Vedic lines and words. See R. N. Dandekar, Cultural Background of the Vedas, UCR. vol. XI, Nos. 3 and 4, July-October, 1953, p. 139.

[8] kammanā, see above, p. 380, n. 1. It therefore appears to mean by accomplished training, that is in sīla and mind development; and thus has no pronounced reference to past kamma working in the present. P.E.D. gives "by character." In the following verses, e.g. 650 ff., I follow E. M. Hare in translating as "deeds." Cf. Sn. 136: kammanā vasalo hoti kammanā hoti brāhmano, which SnA. 183 explains as: "he is an outcaste from thriving on impure kamma, a brahman from driving out what is impure by means of pure kamma "(or, "doing," kammunā, where kammunā, is but a variant of the instrumental kammanā).

[9] From here to the end of the verses I give E. M. Hare's translation in Woven Cadences.

[10] jāti, kind or birth.

[11] There is a diversity of kind.

[12] I.e. no variety of native marks.

[13] Or specific.

[14] Or, lifts the barrier, ukkhittapaligha, as at M. i. 139.

[15] anussadaṃ.

[16] pannabhāra, as at M. i. 139.

[17] nibbuta.

[18] amatogadha, the plunge into deathlessness.

[19] bhava.

[20] nibbuta.

[21] sītibhūta, cooled, become cool.

[22] arahaniaṃ.

[23] paṭicca-samuppāda-dasā.

Tīhi vijjāhi. The three knowledges of the arahant: knowledge of past lives; knowledge of the outcome of deeds; knowledge that the corrupting influences (lust, existence, blindness) have been destroyed.

— p.p.

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

5. Brāhmaṇa Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

5. The Division on Brahmans

99. Discourse with Subha

Subha Suttaṃ

[386]

Thus have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time the brahman youth Subha, Todeyya's son[1]

was residing in Sāvatthī

in a householder's dwelling

on some business or other.

Then the brahman youth Subha, Todeyya's son,

who was staying in that householder's dwelling,

spoke thus to that householder:

"I have heard, householder,

that Sāvatthī is not unfrequented

by perfected ones.

Could we today

pay our respects to a recluse or brahman?"[2]

"Revered sir, this Lord is staying near Sāvatthī

in the Jeta Grove

in Anāthapiṇḍika's monastery.

You could pay respects to this Lord, revered sir."

When the brahman youth Subha, Todeyya's son,

had answered that householder in assent,

he approached the Lord;

having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the brahman youth Subha, Todeyya's son,

spoke thus to the Lord:

"Good Gotama, brahmans speak thus:

'A householder is accomplishing the right path,

Dhamma,

what is skilled;[3]

one who has gone forth

is not accomplishing the right path,

Dhamma,

what is skilled.'

What does the good Gotama say to this?"

■

"On this point I, brahman youth, discriminate,[4]

on this point I do not speak definitely.[5]

I, brahman youth,

do not praise a wrong course

in either a householder

or one who has gone forth.

If, brahman youth,

either a householder[6]

or one who has gone forth

is faring along wrongly,

then as a result

and consequence

of his wrong [387] course

he is not accomplishing the right path,

Dhamma, what is skilled.

■

But I, brahman youth,

praise a right course

both for a householder

and for one who has gone forth.

If, brahman youth,

either a householder

or one who has gone forth

is faring along rightly,

then as a result

and consequence

of his right course

he is accomplishing the right path,

Dhamma,

what is skilled."

"Good Gotama, brahmans speak thus:

'Having a great deal to do:

many duties,

a large administration,

great problems -

this occupation[7] of householders

is of great fruit.

Not having a great deal to do:[8]

few duties,[9]

a small administration,

small problems -

this occupation of those who have gone forth

is of small fruit.'

What does the good Gotama say to this?"

■

"On this point too I, brahman youth, discriminate,

on this point I do not speak definitely.

There is, brahman youth, an occupation

where there is a great deal to do:

many duties,

a large administration,

great problems -

which if failed of

is of small fruit.

There is, brahman youth, an occupation

where there is a great deal to do:

many duties,

a large administration,

great problems -

which if succeeded in

is of great fruit.

There is, brahman youth, an occupation

where there is not a great deal to do:

few duties,

a small administration,

small problems -

which if failed of

is of small fruit.

There is, brahman youth, an occupation

where there is not a great deal to do:

few duties,

a small administration,

small problems -

which if succeeded in

is of great fruit.

■

And what, brahman youth, is an occupation

where there is a great deal to do:

many duties,

a large administration,

great problems -

which if failed of

is of small fruit?

Agriculture, brahman youth, is an occupation

where there is a great deal to do:

many duties,

a large administration,

great problems -

which if failed of

is of small fruit.

■

And what, brahman youth, is an occupation

where there is a great deal to do:

many duties,

a large administration,

great problems -

which if succeeded in

is of great fruit?

Agriculture, brahman youth, is an occupation

where there is a great deal to do:

many duties,

a large administration,

great problems -

which if succeeded in

is of great fruit.

■

And what, brahman youth, is an occupation

where there is not a great deal to do:

few duties,

a small administration,

small problems -

which if failed of

is of small fruit?

Trading, brahman youth, is an occupation

where there is not a great deal to do:

few duties,

a small administration,

small problems -

which if failed of

is of small fruit.

■

And what, brahman youth, is an occupation

where there is not a [388] great deal to do:

few duties,

a small administration,

small problems -

which if succeeded in

is of great fruit?

Trading, brahman youth is an occupation

where there is not a great deal to do:

few duties,

a small administration,

small problems -

which if succeeded in

is of great fruit.

As, brahman youth, agriculture is an occupation

where there is a great deal to do:

many duties,

a large administration,

great problems -

which if failed of

is of small fruit,

even so, brahman youth,

an occupation of a householder

where there is a great deal to do:

many duties,

a large administration,

great problems -

is one which if failed of

is of small fruit.

As, brahman youth, agriculture is an occupation

where there is a great deal to do:

many duties,

a large administration,

great problems -

which if succeeded in is of great fruit,

even so, brahman youth,

an occupation of a householder

where there is a great deal to do:

many duties,

a large administration,

great problems -

is one which if succeeded in

is of great fruit.

As, brahman youth, trading is an occupation

where there is not a great deal to do:

few duties,

a small administration,

small problems,

which if failed of

is of small fruit,

even so, brahman youth,

an occupation of one who has gone forth

where there is not a great deal to do:

few duties,

a small administration,

small problems -

is one which if failed of

is of small fruit.

As, brahman youth, trading is an occupation

where there is not a great deal to do:

few duties,

a small administration,

small problems -

which if succeeded in

is of great fruit,

even so, brahman youth,

an occupation of one who has gone forth

where there is not a great deal to do:

few duties,

a small administration,

small problems -

is one which if succeeded in

is of great fruit."

"Brahmans, good Gotama,

lay down five things[10]

for the doing[11] of good,

for success in what is skilled."

"If it were not burdensome to you, brahman youth,

it would be good

if you would speak in this company

about those five things

that the brahmans lay down

for the doing of good,

for success in what is skilled."

"It is not burdensome to me, good Gotama,

where there may be a revered one

or ones like revered ones."

"Well then, brahman youth, do speak."

"Truth, good Gotama,

is the first thing that brahmans lay down

for the doing of good,

for success in what is skilled.

Austerity, good Gotama,

is the second thing that brahmans lay down

for the doing of good,

for success in what is skilled.

Chastity,[12], good Gotama,

is the third [389] thing that brahmans lay down

for the doing of good,

for success in what is skilled.

Study of the (Vedic) hymns,[13] good Gotama,

is the fourth thing that brahmans lay down

for the doing of good,

for success in what is skilled.

Renunciation, good Gotama,

is the fifth thing that brahmans lay down

for the doing of good,

for success in what is skilled.

Brahmans, good Gotama,

lay down these five things

for the doing of good,

for success in what is skilled.

What does the good Gotama say to this?"

■

"But what, brahman youth?

Is there even a single brahman who speaks thus:

'I, having realized by[14] super-knowledge,

declare the result of these five things'?"

"No, good Gotama."

"So what, brahman youth?

Is there a single teacher of brahmans,

even a single line of teachers

back through seven generations of teachers,

who speaks thus:

'I, having realized by my own super-knowledge,

declare the result of these five things'?"

"No, good Gotama."

"So what, brahman youth?

Even those who were formerly seers of the brahmans,[15]

makers of mantras,

preservers of mantras,

whose ancient mantras as sung,

taught

and composed

the brahmans of today

still sing,

still speak;

they still speak what was spoken,

they still teach what was taught -

that is to say (by) Aṭṭhaka,

Vāmaka,

Vāmadeva,

Vessāmitta,

Yamataggi,

Aṇgirasa,

Bhāradvāja,

Vāseṭṭha,

Kassapa,

Bhagu-

do even these speak thus:

'We, having realized by our own super-knowledge,

declare the result of these five things'?"

"No, good Gotama."

■

"So what you are really saying, brahman youth,

is that among the brahmans

there is not even a single brahman who speaks thus:

'I, having realized by my own super-knowledge,

declare the result of these five things'."

There is not even a single teacher of brahmans,

even a single line of teachers

back through seven generations of teachers,

who speaks thus:

'I, having realized by my own super-knowledge,

declare the result of these five things'."

And also that even those who were formerly seers of the brahmans,

makers of mantras,

preservers of mantras,

whose ancient mantras as sung,

taught

and composed

the brahmans of today

still sing,

still speak;

they still speak what was spoken,

they still teach what was taught -

that is to say (by) Aṭṭhaka,

Vāmaka,

Vāmadeva,

Vessāmitta,

Yamataggi,

Aṇgirasa,

Bhāradvāja,

Vāseṭṭha,

Kassapa,

Bhagu-

not even these speak thus:

'We, having realized by our own super-knowledge,

declare the result of these five things'."

Majjhima Nikāya

II. Majjhima-Paṇṇāsa

5. Brāhmaṇa Vagga

The Middle Length Sayings

II. The Middle Fifty Discourses

5. The Division on Brahmans

100. Discourse with Saṇgārava

Saṇgārava Suttaṃ

[398]

Thus have I heard:

At one time the Lord was walking on tour among the Kosalans

together with a large Order of monks.

Now at that time the brahman lady called Dhānañjānī,[2]

who had confident belief in the Awakened One,

in Dhamma

and in the Order,

was residing in Caṇḍalakappa.[3]

Then the brahman lady Dhānañjānī,

having tripped,[4]

three times uttered this solemn utterance:

"Praise to that Lord,

perfected One,

fully Self-Awakened One.

Praise to that Lord,

perfected one,

fully Self-Awakened One.

Praise to that Lord,

perfected one,

fully Self-Awakened One."

Now at that time the brahman youth Saṇgārava

was residing in Caṇḍalakappa;

he was master of the three Vedas,[5]

versed in the vocabularies and rituals

together with the phonology and exegesis

and the legendary tradition as the fifth;

he was learned in idioms,

a grammarian,

proficient in popular philosophy

and the marks of a Great Man.

The brahman youth Saṇgārava heard what the brahman lady [399] Dhānañjānī was saying;

on hearing it

he spoke thus to the brahman lady Dhānañjānī:

"This brahman lady Dhānañjānī is mean,

this brahman lady Dhānañjānī is disgraced

in that,

while there are brahmans in existence,

she speaks in praise

of this little shaveling recluse."

"But do not you, dear learned friend,[6]

know this Lord's moral habit and wisdom?[7]

If you, dear learned friend,

were to know this Lord's moral habit and wisdom,

you, dear learned friend,

would not consider that this Lord

should be abused and reviled."

"Well then, lady,

if the recluse Gotama arrives in Caṇḍalakappa,

you might let me know."

"Yes, learned friend,"

the brahman lady Dhānañjānī

answered the brahman youth Saṇgārava

in assent.

Then as the Lord was walking on tour among the Kosalans

he gradually arrived at Caṇḍalakappa.

While he was there

the Lord stayed in the mango grove

of the brahmans of Tudi.[8]

Then the brahman lady Dhānañjānī

heard that the Lord had arrived at Caṇḍalakappa

and was staying in the mango grove

of the brahmans of Tudi.

Then the brahman lady Dhānañjānī

approached the brahman youth Saṇgārava;

having approached,

she spoke thus to the brahman youth Saṇgārava:

"Dear learned friend,

this Lord has arrived at Caṇḍalakappa

and is staying in the mango grove

of the brahmans of Tudi.

Dear learned friend,

you must do now that

for which you think it the right time."

"Yes, lady,"

and the brahman youth Saṇgārava,

having answered the brahman lady Dhānañjānī in assent,

approached the Lord;

having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Saṇgārava the brahman youth

spoke thus to the Lord:

"There are, good Gotama,

some recluses and brahmans who claim that,

in regard to the fundamentals of the Brahma-faring,[9]

they [400] have attained here-now

to excellence

and to going beyond

through super-knowledge.[10]

Among those recluses and brahmans, good Gotama,

who elaim that,

in regard to the fundamentals of the Brahma-faring,

they have attained here-now

to excellence

and to going beyond through super-knowledge -

of which (sort) is the revered Gotama?"

"I, Bhāradvāja, say

that there is a difference among those who claim that,

in regard to the fundamentals of the Brahma-faring,

they have attained here-now

to excellence

and to going beyond through super-knowledge.

There are, Bhāradvāja,

some recluses and brahmans who depend on report;[11]

these claim that it is through report

that, in regard to the fundamentals of the Brahma-faring,

they have attained here-now

to excellence

and to going beyond through super-knowledge -

such as the three-Veda-brahmans.

But there are, Bhāradvāja,

some recluses and brahmans

who with only mere faith

claim that,

in regard to the fundamentals of the Brahma-faring,

they have attained here-now

to excellence

and to going beyond through super-knowledge -

such as reasoners

and investigators.[12]

There are, Bhāradvāja,

some recluses and brahmans

who by fully understanding Dhamma

of themselves only,[13]

although these truths had not been heard before,[14]

claim that,

in regard to the fundamentals of the Brahma-faring,

they have attained here-now

to excellence

and to going beyond through super-knowledge.

Now, Bhāradvāja,

I am one of those recluses and brahmans

who by fully understanding Dhamma

of themselves only,

although these truths had not been heard before,

claim that,

in regard to the fundamentals of the Brahma-faring,

they have attained here-now

to excellence

and to going beyond through super-knowledge.

You must understand it in this way, Bhāradvāja,

that I am one of those recluses and brahmans

who by fully understanding Dhamma

of themselves only,

although these truths had not been heard before,

claim that,

in regard to the fundamentals of the Brahma-faring,

they have attained here-now

to excellence

and to going beyond through super-knowledge.

As to this,[15] Bhāradvāja,

before my Self-awakening

while I was still [401] the bodhisatta,

not fully awakened,

it occurred to me:

Narrow ia the household life,

a path of dust,

going forth is in the open,

nor is it easy

while dwelling in a house

to lead the Brahma-faring

completely fulfilled,

completely purified,

polished like a conch-shell.

Suppose now that I,

having cut off hair and beard,

having donned saffron garments,

should go forth from home into homelessness?

So I, Bhāradvāja,

after a time,

being young,

my hair coal-black,

possessed of radiant youth,

in the prime of my life —

although my unwilling parents wept and wailed — having cut off my hair and beard, having put on yellow robes, went forth from home into homelessness.

I, being gone forth thus,

a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

approached Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'I, reverend Kālāma, want to fare the Brahmā-faring

in this dhamma and discipline.'

This said, Bhāradvāja, Āḷāra the Kālāma spoke thus to me:

'Let the venerable one proceed;

this dhamma is such that an intelligent man,

having soon realized super-knowledge for himself

(as learnt from) his own teacher,

may enter on and abide in it.'

So I, Bhāradvāja, very soon,

very quickly,

mastered that dhamma.

I, Bhāradvāja, as far as mere lip service,

mere repetition

were concerned,

spoke the doctrine of knowledge,

and the doctrine of the elders,

and I claimed —

I as well as others —

that 'I know, I see.'

Then it occurred to me, Bhāradvāja:

'But Āḷāra the Kālāma does not merely proclaim this dhamma

simply out of faith:

Having realized super-knowledge for myself,

entering on it,

I am abiding therein.

For surely Āḷāra the Kālāma proceeds knowing, seeing this dhamma.'

Then did I, Bhāradvāja,

approach Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'To what extent do you, reverend Kālāma,

having realized super-knowledge for yourself,

entering thereon,

proclaim this dhamma?'

When this had been said, Bhāradvāja, Āḷāra the Kālāma proclaimed the plane of no-thing.

Then it occurred to me, Bhāradvāja:

'It is not only Āḷāra the Kālāma who has faith,

I too have faith.

It is not only Āḷāra the Kālāma who has energy,

I too have energy.

It is not only Āḷāra the Kālāma who has mindfulness,

I too have mindfulness.

It is not only Āḷāra the Kālāma who has concentration,

I too have concentration.

It is not only Āḷāra the Kālāma who has intuitive wisdom,

I too have intuitive wisdom.

Suppose now that I should strive

for the realisation of that dhamma

which Āḷāra the Kālāma proclaims:

'Having realized super-knowledge for myself,

entering on it

I am abiding therein?'

So I, Bhāradvāja, very soon,

very quickly,

having realized super-knowledge for myself,

entering on that dhamma,

abided therein.

Then I, Bhāradvāja,

approached Āḷāra the Kālāma;

having approached,

I spoke thus to Āḷāra the Kālāma:

'Is it to this extent

that you, reverend Kalama,

proclaim this dhamma,

entering on it,

having realized it by your own super-knowledge?'

'It is to this extent

that I, your reverence,

proclaim this dhamma,

entering on it,

having realized it by my own super-knowledge.'

'I too, your reverence,

having realized this dhamma

by my own super-knowledge,

entering on it

am abiding in it.'

'It is profitable for us,

it is well gotten for us, your reverence,

that we see a fellow Brahmā-farer

such as the venerable one.

This dhamma that I, entering on,

proclaim,

having realized it by my own super-knowledge,

is the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge;

the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge,

is the dhamma that I,

entering on,

proclaim,

having realized it by my own super-knowledge.

The dhamma that I know,

this is the dhamma that you know.

The dhamma that you know,

this is the dhamma that I know.

As I am,

so are you;

as you are,

so am I.

Come now, your reverence,

being just the two of us,

let us look after this group.'

In this way, Bhāradvāja,

did Āḷāra the Kālāma,

being my teacher,

set me — the pupil —

on the same level as himself

and honoured me with the highest honour.

Then it occurred to me, Bhāradvāja:

'This dhamma does not conduce to disregard

nor to dispassion

nor to stopping

nor to tranquillity

nor to super-knowledge

nor to awakening

nor to Nibbāna,

but only as far as reaching the plane of no-thing.'

So I, Bhāradvāja,

not getting enough from this dhamma,

disregarded and turned away from this dhamma.

Then I, Bhāradvāja,

a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

approached Uddaka, Rāma's son;

having approached,

I spoke thus to Uddaka, Rāma's son:

'I, your reverence,

want to fare the Brahmā-faring

in this dhamma and discipline.'

This said, Bhāradvāja, Uddaka, Rāma's son,

spoke thus to me:

'Let the venerable one proceed;

this dhamma is such

that an intelligent man,

having soon realized super-knowledge for himself,

(as learnt from) his own teacher,

may enter on and abide in it.'

So I, Bhāradvāja, very soon,

very quickly,

mastered that dhamma.

I, Bhāradvāja, as far as mere lip service,

mere repetition were concerned,

spoke the doctrine of knowledge

and the doctrine of the elders,

and I claimed —

I as well as others —

that 'I know, I see.'

Then it occurred to me, Bhāradvāja:

'But Uddahka, Rāma's son, does not merely proclaim this dhamma

simply out of faith:

Having realized super-knowledge for myself,

entering on it,

I am abiding in it.

For surely Uddaka, Rāma's son,

proceeds knowing and seeing this dhamma.'

Then did I, Bhāradvāja,

approach Uddaka, Rāma's;

having approached,

I spoke thus to Uddaka, Rāma's son:

'To what extent do you, reverend Rāma,

having realized super-knowledge for yourself,

entering thereon

proclaim this dhamma?'

When this had been said, Bhāradvāja, Uddahka, Rāma's son,

proclaimed the plane of neither-perception-nor-non-perception.

Then it occurred to me, Bhāradvāja:

'It is not only Rāma who has faith,

I too have faith.

It is not only Rāma who has energy,

I too have energy.

It is not only Rāma who has mindfulness,

I too have mindfulness.

It is not only Rāma who has concentration,

I too have concentration.

It is not only Rāma who has intuitive wisdom,

I too have intuitive wisdom.

Suppose now that I should strive for the realisation of that dhamma

which Rāma proclaims:

'Having realized super-knowledge for myself,

entering on it

I am abiding in it?'

So I, Bhāradvāja, very soon,

very quickly,

having realized super-knowledge for myself,

entering on that dhamma,

abided therein.

Then I, Bhāradvāja,

approached Uddaka, Rāma's son;

having approached,

I spoke thus to Uddaka, Rāma's son:

'Is it to this extent

that you, reverend Rāma,

proclaim this dhamma,

entering on it,

having realized it by your own super-knowledge?'

'It is to this extent

that I, your reverence,

proclaim this dhamma,

entering on it,

having realized it by my own super-knowledge.'

'I too, your reverence,

having realized this dhamma by my own super-knowledge,

entering on it

am abiding in it.'

'It is profitable for us,

it is well gotten by us,

your reverence,

that we see a fellow-Brahmā-farer such as the venerable one.

This dhamma that I,

entering on,

proclaim,

having realized it by my own super-knowledge,

is the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge;

the dhamma that you,

entering on,

are abiding in,

having realized it by your own super-knowledge,

is the dhamma that I,

entering on,

proclaim,

having realized it by my own super-knowledge.

The dhamma that I know,

this is the dhamma that you know.

That dhamma that you know,

this is the dhamma that I know.

As I am,

so are you;

as you are,

so am I.

Come now, your reverence,

being just the two of us,

let us look after this group.

In this way, Bhāradvāja, did Uddaka, Rāma's son,

being my teacher,

set me — the pupil —

on the same level as himself

and honoured me with the highest honour.

Then it occurred to me, Bhāradvāja:

'This dhamma does not conduce to disregard

nor to dispassion

nor to stopping

nor to tranquillity

nor to super-knowledge

nor to awakening

nor to Nibbāna,

but only as far as reaching the plane of neither-perception-nor-non-perception.'

So I, Bhāradvāja, not getting enough from this dhamma,

disregarded and turned away from this dhamma.

Then I, monka, a quester for whatever is good,

searching for the incomparable,

matchless path to peace,

walking on tour through Magadha

in due course arrived at Uruvela,

the camp township.

There I saw a delightful stretch of land

and a lovely woodland grove,

and a clear flowing river

with a delightful ford,

and a village for support nearby.

It occurred to me, Bhāradvāja:

'Indeed it it is a delightful stretch of land,

and the woodland grove is lovely,

and the river flows clear

with a delightful ford,

and there is a village for support nearby.

Indeed this does well

for the striving

of a young man set on striving.'

Moreover, Bhāradvāja, three similes occurred to me spontaneously,

never heard before:

It is as if there were a wet sappy stick placed in water;

then a man might come along

bringing an upper piece of fire-stick,

and thinking:

'I will light a fire,

I will get heat.'

What do you think about this, Bhāradvāja?

Could that man, bringing an upper piece of fire-stick,

and rubbing that wet sappy stick

that had been placed in water (with it),

light a fire,

could he get heat?"

"No, good Gotama.

What is the cause of this?

It is, good Gotama,

that such a stick is wet and sappy

and that it was placed in water.

That man would only get fatigue and distress."

"In like manner, Bhāradvāja,

whatever recluses or brahmans dwell not aloof

from pleasures of the senses that are bodily,

then if that which is for them,

among the sense-pleasures,

desire for sense-pleasure,

affection for sense-pleasure,

infatuation with sense-pleasure,

thirst for sense-pleasure,

fever for sense-pleasure -

if that is not properly got rid of subjectively

nor properly allayed,

whether these worthy recluses and brahmans experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakening;

and whether these worthy recluses and brahmans do not experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakening.

This, Bhāradvāja, was the first parable

that occurred to me spontaneously,

never heard before.

■

Then, Bhāradvāja, a second parable

occurred to me spontaneously,

never heard before.

It is as if, Bhāradvāja, a wet, sappy stick

were placed on dry ground,

far from water.

Then a man might come along

bringing an upper piece of fire-stick,

and thinking:

'I will light a fire,

I will get heat.'

What do you think about this, Bhāradvāja?

Could that man,

bringing an upper piece of fire-stick,

and rubbing that wet sappy stick

that had been placed on the dry ground,

far from water,

light a fire,

could he get heat?"

"No, good Gotama.

What is the cause of this?

It is, good Gotama, that that stick is wet and sappy

although it had been placed on dry ground,

far from water.

So that man would only get fatigue and distress."

"In like manner, Bhāradvāja,

whatever recluses or brahmans dwell not aloof

from pleasures of the senses that are bodily,

then if that which is for them,

among the sense-pleasures,

desire for sense-pleasure,

affection for sense-pleasure,

infatuation with sense-pleasure,

thirst for sense-pleasure,

fever for sense-pleasure -

if that is not properly got rid of subjectively

nor properly allayed,

whether these worthy recluses and brahmans experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakeningi;

and whether these worthy recluses and brahmans do not experience feelings which are acute,

painful,

sharp,

severe,

they could not become those for knowledge,

for vision,

for the incomparable Self-awakening.

This, Bhāradvāja, was the second parable

that occurred to me spontaneously,

never heard before.

■

Then, Bhāradvāja, a third parable

occurred to me spontaneously,

never heard before.

It is as if, Bhāradvāja, a dry sapless stick

were placed on the dry ground,

far from water.

Then a man might come along

bringing an upper piece of fire-stick,

and thinking:

'I will light a fire,

I will get heat.'

What do you think about this, Bhāradvāja?

Could that man, bringing an upper piece of fire-stick,

and rubbing that dry sapless stick

that had been placed on dry ground,

far from water,

light a fire,

could he get heat?"

"Yes, good Gotama.

What is the cause of this?

It is, good Gotama,

that that stick was dry and sapless

and had been placed on dry ground

far from water."

"In like manner, Bhāradvāja,

whatever recluses or brahmans dwell aloof

from pleasures of the senses that are bodily,

then if that which is for them,

among the sense-pleasures,

desire for sense-pleasure,

affection for sense-pleasure,

infatuation with sense-pleasure,

thirst for sense-pleasure,

fever for sense-pleasure -

if this is well got rid of subjectively,

well allayed,

then whether these worthy recluses and brahmans experience feelings that are acute,

painful,

sharp,

severe,

indeed they become those for knowledge,

for vision,

for the incomparable Self-awakening;

and whether these worthy recluses and brahmans do not experience feelings that are acute,

painful,

sharp,

severe,

indeed they become those for knowledge,

for vision,

for the incomparable Self-awakening.

This, Bhāradvāja, was the third parable

that occurred to me spontaneously,

never heard before.

These, Bhāradvāja, were the three parables

that occurred to me spontaneously,

never heard before.

It occurred to me, Bhāradvāja:

'Suppose now that I,

with my teeth clenched,

with my tongue pressed against the palate,

by mind should subdue,

restrain and dominate my mind?'

So I, Bhāradvāja, with my teeth clenched,

with my tongue pressed against the palate,

by mind subdued,

restrained

and dominated my mind.

While I was subduing,

restraining

and dominating my mind,

with the teeth clenched,

the tongue pressed against the palate,

sweat poured from my armpits.

It is as if, Bhāradvāja,

a strong man,

having taken hold of a weaker man

by his head or shoulders,

would subdue,

restrain

and dominate him.

Even so, while I, Bhāradvāja,

was subduing,

restraining

and dominating my mind by mind,

with my teeth clenched,

with my tongue pressed against the palate,

sweat poured from my armpits.

Although, Bhāradvāja, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

It occurred to me, Bhāradvāja:

'Suppose now that I should meditate

the non-breathing meditation?

So I, Bhāradvāja,

stopped breathing in and breathing out

through the mouth

and through the nose.

When I, Bhāradvāja,

had stopped breathing in and breathing out

through the mouth

and through the nose,

there came to be an exceedingly loud noise

of winds escaping by the auditory passages.

As there comes to be an exceedingly loud noise

from the roaring of a smith's bellows,

even so when I, Bhāradvāja, stopped breathing in and breathing out

through the mouth

and through the nose,

there came to be an exceedingly loud noise

of wind escaping by the auditory passages.

Although, Bhāradvāja, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

It occurred to me, Bhāradvāja:

'Suppose now that I should still meditate

the non-breathing meditation?'

So I, Bhāradvāja, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Bhāradvāja, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

exceedingly loud winds rent my head.

As, Bhāradvāja, a strong man

might cleave one's head

with a sharp-edged sword,

even so when I, Bhāradvāja, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

exceedingly loud winds rent my head.

Although, Bhāradvāja, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

It occurred to me, Bhāradvāja:

'Suppose that I should still meditate

the non-breathing meditation?'

So I, Bhāradvāja, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Bhāradvāja, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

I came to have very bad headaches.

As, Bhāradvāja, a strong man

might clamp a turban on one's head

with a tight leather strap,

even so when I, Bhāradvāja, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

did I come to have very bad headaches.

Although, Bhāradvāja, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

It occurred to me, Bhāradvāja:

'Suppose now that I should still meditate

the non-breathing meditation?'

So I, Bhāradvāja, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Bhāradvāja, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

very strong winds cut through my stomach.

As, Bhāradvāja, a skilled cattle-butcher

or his apprentice

might cut through the stomach

with a sharp butcher's knife,

even so, Bhāradvāja, did very strong winds

cut through my stomach.

Although, Bhāradvāja, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

It occurred to me, Bhāradvāja:

'Suppose now that I should still meditate

the non-breathing meditation?'

So I, Bhāradvāja, stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears.

When I, Bhāradvāja, had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

there came to be a fierce heat in my body.

As, Bhāradvāja, two strong men,

having taken hold of a weaker man by his limbs,

might set fire to him,

might make him sizzle up

over a charcoal pit,

even so, Bhāradvāja,

when I had stopped breathing in and breathing out

through the mouth

and through the nose

and through the ears,

did there come to be a fierce heat in my body.

Although, Bhāradvāja, unsluggish energy came to be stirred up in me,

unmuddled mindfulness set up,

yet my body was turbulent,

not calmed,

because I was harassed in striving

by striving against that very pain.

In addition to this, Bhāradvāja,

devatās, having seen me, spoke thus:

'The recluse Gotama has passed away.'

Other devatās spoke thus;

'The recluse Gotama has not passed away,

but he is passing away.'

Other devatās spoke thus:

'The recluse Gotama has not passed away,

nor is he passing away;

the recluse Gotama is a perfected one,

the mode of living of a perfected one

is just like this.'

It occurred to me, Bhāradvāja:

'Suppose now that I should take the line

of desisting from all food?'

Then, Bhāradvāja, devatās,

having approached me,

spoke thus:

'Do not, good sir,

take the line of desisting from all food.

If you, good sir,

take the line of desisting from all food,

then we will give you deva-like essences

to take in through the pores of the skin;

you will keep going by means of them.'

Then, Bhāradvāja, it occurred to me:

'Suppose that I should take the line

of not eating anything,

and these devatās were to give me deva-like essences

to take in through the pores of the skin,

and that I should keep going by means of them,

that would be an imposture in me.'

So I, Bhāradvāja, rejected those devatās

I said,

'Enough.'

It occurred to me, Bhāradvāja:

'Suppose now that I were to take food

little by little,

drop by drop,

such as bean-soup

or vetoh-soup

or chick-pea-soup

or pea-soup?

So I, Bhāradvāja, took food

little by little,

drop by drop,

such as bean-soup

or veteh-soup

or chick-pea-soup

or pea-soup.

While I, Bhāradvāja, was taking food

little by little,

drop by drop,

such as bean-soup

or vetch-soup

or chick-pea-soup

or pea-soup,

my body became exceedingly emaciated.

When it was my stomach I went to grab,

it was my backbone I grabed,

when it was my backbone I went to grab,

it was my stomach I grabbed.

Because I ate so little,

all my limbs became like the joints of withered creepers;

because I ate so little,

my buttocks became like a bullock's hoof;

because I ate so little,

my protruding backbone

became like a string of balls;

because I ate so little,

my gaunt ribs

became like the crazy rafters

of a tumble-down shed;

because I ate so little,

the pupils of my eyes

appeared lying low and deep;

because I ate so little,

my scalp became shrivelled and shrunk

as a bitter white gourd

cut before it is ripe

becomes shrivelled and shrunk by a hot wind.

If I, Bhāradvāja, thought:

'I will touch the skin of my belly,'

it was my backbone that I took hold of.

If I thought:

'I will touch my backbone,'

it was the skin of my belly that I took hold of.

For because I ate so little,

the skin of my belly, Bhāradvāja,

came to be cleaving to my backbone.

If I, Bhāradvāja, thought:

'I will obey the calls of nature,'

I fell down on my face then and there,

because I ate so little.

If I, Bhāradvāja, soothing my body,

stroked my limbs with my hand,

the hairs,

rotted at the roots,

fell away from my body

as I stroked my limbs with my hand,

because I ate so little.

And further, Bhāradvāja, men,

having seen me,

spoke thus:

'The recluse Gotama is black.'

Other men spoke thus:

'The recluse Gotama is not black,

the recluse Gotama is deep brown.'

Some men spoke thus:

'The recluse Gotama is not black,

he is not even deep brown,

the recluse Gotama is of a sallow colour.'

To such an extent, Bhāradvāja,

was my clear pure complexion

spoilt because I ate so little.

This, Bhāradvāja, occurred to me:

'Some recluses and brahmans

in the past

have experienced feelings that were acute,

painful,

sharp,

severe;

but this is paramount,

nor is there worse than this.

And some recluses and brahmans

in the future

will experience feelings that are acute,

painful,

sharp,

severe;

but this is paramount,

nor is there worse than this.

And some recluses and brahmans

are now

experiencing feelings that are acute,

painful,

sharp,

severe;

but this is paramount,

nor is there worse than this.

But I,

by this severe austerity,

do not reach states of further-men,

the excellent knowledge and vision

befitting the ariyans.

Could there be another way to awakening?

This, Bhāradvāja, occurred to me:

'I know that while my father, the Sakyan,

was ploughing,

and I was sitting in the cool shade of a rose-apple tree,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

entering on the first meditation,

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful,

and while abiding therein,

I thought:

'Now could this be a way to awakening?'

Then, following on my mindfulness, Bhāradvāja,

there was the consciousness:

'This is itself the Way to awakening.'

This occurred to me, Bhāradvāja:

'Now, am I afraid of that happiness

which is happiness

apart from sense-pleasures,

apart from unskilled states of mind?'

This occurred to me, Bhāradvāja:

'I am not afraid of that happiness

which is happiness

apart from sense-pleasures,

apart from unskilled states of mind.'

This occurred to me, Bhāradvāja:

'Now it is not easy to reach that happiness

by thus subjecting the body

to extreme emaciation.

Suppose I were to take material nourishment -

boiled rice

and sour milk?'

So I, Bhāradvāja, took material nourishment -

boiled rice

and sour milk.

Now at that time, Bhāradvāja,

five monks were attending me

and (they thought):

'When the recluse Gotama wins Dhamma

he will announce it to us.'

But when I, Bhāradvāja, took material nourishment -

boiled rice

and sour milk -

then these five monks turned on me in disgust,

saying:

'The recluse Gotama lives in abundance,

he is wavering in his striving,

he has reverted to a life of abundance.'

But when I, Bhāradvāja, had taken some material nourishment,[16]

having picked up strength,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

I entered on

and abided in

the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful.

By allaying initial thought

and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

I entered on

and abided in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration,

and is rapturous and joyful.

By the fading out of rapture

I dwelt with equanimity,

attentive and clearly conscious,

and I experienced in my person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and I entered on

and abided in

the third meditation.[17]

By getting rid of joy

and by getting rid of anguish,

by the going down of former pleasures and sorrows,

I entered into

and abided in

the fourth meditation

which has neither anguish nor joy

and which is entirely purified

by equanimity and mindfulness.

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

I directed my mind

to the knowledge and recollection

of former habitations:

I remembered a variety of former habitations, thus:

one birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration;

such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.

Thus I remember divers former habitations

in all their modes and detail.

This, Bhāradvāja,

was the first knowledge attained by me

in the first watch of the night;

ignorance was dispelled,

knowledge arose,

darkness was dispelled,

light arose,

even as I abided diligent,

ardent,

self-resolute.

■

Then with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

I directed my mind

to the knowledge of the passing hence

and the arising of beings.

With the purified deva-vision

surpassing that of men

I see beings as they pass hence

or come to be;

I comprehend that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of their deeds,

and I think:

Indeed these worthy beings

who were possessed of wrong conduct in body,

who were possessed of wrong conduct of speech,

who were possessed of wrong conduct of thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

who were possessed of good conduct in speech,

who were possessed of good conduct in thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these, at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.

Thus with the purified deva-vision

surpassing that of men

do I see beings as they pass hence,

as they arise;

I comprehend that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of their deeds.

This, Bhāradvāja,

was the second knowledge attained by me

in the middle watch of the night;

ignorance was dispelled,

knowledge arose,

darkness was dispelled,

light arose,

even as I abided diligent,

ardent,

self-resolute.

Then with the mind composed

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

I directed my mind

to the knowledge of the destruction of the cankers.

I understood as it really is:

This is anguish,

this is the arising of anguish,

this is the stopping of anguish,

this is the course leading to the stopping of anguish.

I understood as it really is:

These are the cankers,

this is the arising of the cankers,

this is the stopping of the cankers,

this is the course leading to the stopping of the cankers.

Knowing this thus,

seeing thus,

my mind was freed

from the canker of sense-pleasures,

and my mind was freed

from the canker of becoming,

and my mind was freed

from the canker of ignorance.

In freedom

the knowledge came to be:

I am freed;

and I comprehended:

Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such.

This, Bhāradvāja,

was the third knowledge attained by me

in the last watch of the night;

ignorance was dispelled,

knowledge arose,

darkness was dispelled,

light arose

even as I abided diligent,

ardent,

self-resolute.

When this had been said,

the brahman youth Saṇgārava spoke thus to the Lord:

"Indeed the good Gotama's striving was steadfast,[18]

indeed it was that of a true man[19]

such as that of a perfected one,

a fully Self-Awakened One.

But now, good Gotama,

are there devas?"[20]

"Certainly, Bhāradvāja,

it is known to me that there are devas."

[402] "But why do you, good Gotama,

on being asked if there are devas

say that it is certainly known to you

that there are devas?

Even if this is so, good Gotama,

is it not a vain falsehood?"

"If on being asked, Bhāradvāja,

'Are there devas?

one should say:

'There are devas'

and should say:

'Certainly they are known to me,'

then the conclusion to be reached

by an intelligent person

is indubitable,

namely that there are devas."

"But why did not the revered Gotama

explain this to me at the beginning?"

"It is commonly[21] agreed in the world, Bhāradvāja,

that there are devas."

When this had been said,

the brahman youth Saṇgārava

spoke thus to the Lord:

"It is excellent, good Gotama,

excellent, good Gotama.

It is as if, good Gotama,

one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the good Gotama.

I am going to the Lord[22] Gotama for refuge,

and to Dhamma

and to the Order of monks.

May the revered Gotama accept me

as a lay-follower,

one gone for refuge from today forth

for as long as life lasts."

Discourse to Saṇgārava

TOLD ARE THE MIDDLE FIFTY

[1] Six other Saṇgārava suttas are given in DPPN., but probably not all were addressed to the Saṇgārava of this M. Sta.

[2] See S. i. 160; and K.S. i. 199, n. 1, 2.

[3] There are several v.ll, for this name, MA. iii. 451 for example reading Maṇḍalakappa. It was a little village.

[4] The text reading is upakkhalitvā, which means having tripped or stumbled; S. i. 160 (in a rather different context) reads upakkamitvā, having approached or gone on to, with v.l. upakkhalitvā; MA. iii. 451 reads pakkhalitvā, which can mean either "having washed" or "having stumbled." Brahmans often wash before a ceremonial event, but I have chosen to render by "tripped" in conformity with the textual meaning. The udāna (solemn utterance) would then be an expression used for warding off the ill-luck which might otherwise ensue after stumbling. Cf. Mhvu. iii. 223.

[5] As at M. ii. 133.

[6] bhadramukha, as at M. ii. 53. See above, p. 249, n. 1.

[7] sīlapaññāṇa, as at D. i. 124. See note at Dial. i. 156.

[8] Todeyyānaṃ brāhmaṇānaṃ. These brahmans were so-called because they lived in Tudi (-gāma), Only the one was called Todeyya because he was the head of these; see above, p. 386, n. 1.

[9] MA. iii. 453 says of ādibrahmacariyaṃ: brahmacariyassa ādibhūtā uppādakā jānakā ti, which seems to mean that they were producers and generators of the Brahma-faring; but the grammar is against this. I think it more likely that the "fundamentals of the Brahma-faring" refer to "the practices that have been pointed out by me for disciples," enumerated in M. Sta. 77.

[10] abhiññāvosānapārami-p-patta. Cf. M. ii. 11 ff. (see above, p. 211, n. 2).

[11] Cf. M. i. 520, anussavika.

[12] Cf. M. i. 520, takkī-vīmaṃsī.

[13] I.e. not learning it or hearing it from others; cf. Vin. i. 8, na me ācariyo atthi, "I have no teacher."

[14] As at A. iii. 9; cf. D. ii. 33; S. ii. 9, 105. "Truths" is dhammesu, which AA. iii. 225 explains as catu-saccadhammesu. Dhammā can also mean things; or mental states, elements or ultimates.

[15] As at M. i. 240.

[16] As at M. i. 247.

[17] The fourth meditation, not mentioned here, is I think omitted in error.

Tmesis. > Greek: cutting. The separation of parts of a compound word by the intervention of one or more words. - Websters. e.g.: un-f-----g-believable: unbelievable.

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

1. Devadaha Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

1. The Devadaha Division

101. Discourse at Devadaha

Devadaha Suttaṃ

[3]

THUS have I heard:

At one time the Lord was staying among the Sakyans.

A market town of the Sakyans was called Devadaha.[1]

While he was there

the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"There are, monks, some recluses and brahmans who speak thus

and are of these views:

'Whatever this individual experiences,

whether pleasant

or painful

or neither painful nor pleasant,

all is due to what was previously done.

Thus by burning up,[2]

by making and end

of ancient deeds,

by the non-doing of new deeds,

there is no overflowing into the future.

From there being no overflowing into the future

comes the destruction of deeds;

from the destruction of deeds

comes the destruction of anguish;

from the destruction of anguish

comes the destruction of feeling;

from the destruction of feeling

all anguish will become worn away.'

Jains speak thus, monks.

I, monks, speak thus-having approached Jains,

I speak thus:

'Is it true, as is said, reverend Jains,

that you speak thus

and are of these views:

'Whatever this individual experiences,

whether pleasant

or painful

or neither painful nor pleasant,

all is due to what was previously done.

Thus by burning up,

by making and end

of ancient deeds,

by the non-doing of new deeds,

there is no overflowing into the future.

From there being no overflowing into the future

comes the destruction of deeds;

from the destruction of deeds

comes the destruction of anguish;

from the destruction of anguish

comes the destruction of feeling;

from the destruction of feeling

all anguish will become worn away.'?

If, monks, these Jains

on being asked this by me

acknowledge it,

saying 'Yes',

then I speak thus:

'But do you, reverend Jains, know[2]

that you yourselves were in the past,

that you were not not?'

'Not this, your reverence.'

'But do you, reverend Jains, know

that you yourselves did this evil deed in the past,

that you did not not do it?'

'Not this, your reverence.'

'But do you, reverend Jains, know

that you did not do an evil deed like this

or like that?'

'Not this, your reverence.'

'But do you, reverend Jains, know

that so much anguish is worn [4] away,

or that so much anguish is to be worn away,

or that when so much anguish is worn away,

all anguish will become worn away?'

'Not this, your reverence.'

'But do you, reverend Jains, know

the getting rid of unskilled states of mind

here and now,

the arising of skilled states?'

'Not this, your reverence.'

'From what you say, reverend Jains,

you do not know whether you yourselves were in the past,

or whether you were not not;

you do not know whether in the past

you yourselves did this evil deed,

or whether you did not not do it;

you do not know whether you did an evil deed

like this or like that;

you do not know that so much anguish is worn away,

or that so much anguish is to be worn away,

or that when so much anguish is worn away,

all anguish will become worn away;

you do not know the getting rid

of unskilled states of mind here and now,

or the arising of skilled states.

This being so,

it would not be suitable

that the reverend Jains should explain,

saying:

'Whatever this individual experiences,

whether pleasant

or painful

or neither painful nor pleasant,

all is due to what was previously done.

Thus by burning up,

by making and end

of ancient deeds,

by the non-doing of new deeds,

there is no overflowing into the future.

From there being no overflowing into the future

comes the destruction of deeds;

from the destruction of deeds

comes the destruction of anguish;

from the destruction of anguish

comes the destruction of feeling;

from the destruction of feeling

all anguish will become worn away.'

But if you, reverend Jains, were to know:

"We ourselves were in the past,

we were not not";

if you were to know:

"We ourselves did this evil deed in the past,

we did not not do it";

if you were to know:

"We did not do an evil deed like this or like that";

if you were to know:

"So much anguish is worn away,

or so much anguish is to be worn away,

or when so much anguish is worn away,

all anguish will become worn away";

if you were to know

the getting rid of unskilled states of mind

here and now,

or the arising of skilled ones -

this being so,

it would be suitable

that the reverend Jains should explain,

saying:

'Whatever this individual experiences,

whether pleasant

or painful

or neither painful nor pleasant,

all is due to what was previously done.

Thus by burning up,

by making and end

of ancient deeds,

by the non-doing of new deeds,

there is no overflowing into the future.

From there being no overflowing into the future

comes the destruction of deeds;

from the destruction of deeds

comes the destruction of anguish;

from the destruction of anguish

comes the destruction of feeling;

from the destruction of feeling

all anguish will become worn away.'

Reverend Jains,

it is as if a man were pierced by an arrow

that was thickly smeared with poison.[3]

And because he has felt the arrow

he might experience a feeling

that was painful,

severe,

sharp.

His [5] friends and acquaintances,

kith and kin

might procure a physician and surgeon.

That physician and surgeon

might cut round the opening of his wound with a knife,

but on account of cutting round the opening of the wound with the knife

the man might experience a feeling that was painful,

severe,

sharp.

That physician and surgeon

might probe him for the arrow

with a (surgeon's) probe,[4]

but on account of his being probed for the arrow

with the (surgeon's) probe

he might also experience a feeling that was painful,

severe,

sharp.

That physician and surgeon

might extract the arrow from him,

but on account of having the arrow extracted

he might also experience a feeling that was painful,

severe,

sharp.

The physician and surgeon

might dress the opening of his wound

with medicated powder,[5]

but on account of having the opening of the wound

dressed with medicated powder

he might also experience a feeling that was painful,

severe,

sharp.

After a time

when the skin had healed on the wound

he would be well,

at ease,

independent,

his own master,

going wherever he liked.[6]

This might occur to him:

"Once upon a time I was pierced by an arrow

that was thickly smeared with poison.

And because I felt the arrow

I experienced a feeling that was painful,

severe,

sharp.

My friends and acquaintances,

kith and kin

procured a physician and surgeon.

That physician and surgeon

cut round the opening of my wound with a knife,

but on account of cutting round the opening of the wound with the knife

I experienced a feeling that was painful,

severe,

sharp.

That physician and surgeon

probed me for the arrow

with a (surgeon's) probe,

but on account of my being probed for the arrow

with the (surgeon's) probe

I experienced a feeling that was painful,

severe,

sharp.

That physician and surgeon

extracted the arrow from me,

but on account of having the arrow extracted

I experienced a feeling that was painful,

severe,

sharp.

The physician and surgeon

dressed the opening of my wound

with medicated powder,

but on account of having the opening of the wound

dressed with medicated powder

I experienced a feeling that was painful,

severe,

sharp.

But now that the skin has healed on the wound

I am well,

at ease,

independent,

my own master,

going wherever I like.

Even so, reverend Jains,

if you were to know:

"We ourselves were in the past,

we were not not";

if you were to know:

"We ourselves did this evil deed in the past,

we did not not do it";

if you were to know:

"We did not do an evil deed like this or like that";

if you were to know:

"So much anguish is worn away,

or so much anguish is to be worn away,

or when so much anguish is worn away,

all anguish will become worn away";

if you were to know

the getting rid of unskilled states of mind

here and now,

or the arising of skilled ones -

this being so,

it would be suitable

that the reverend Jains should explain,

saying:

'Whatever this individual experiences,

whether pleasant

or painful

or neither painful nor pleasant,

all is due to what was previously done.

Thus by burning up,

by making and end

of ancient deeds,

by the non-doing of new deeds,

there is no overflowing into the future.

From there being no overflowing into the future

comes the destruction of deeds;

from the destruction of deeds

comes the destruction of anguish;

from the destruction of anguish

comes the destruction of feeling;

from the destruction of feeling

all anguish will become worn away.'

'But as you, reverend Jains, do not know:

"We ourselves were in the past,

we were not not";

if you were to know:

"We ourselves did this evil deed in the past,

we did not not do it";

if you were to know:

"We did not do [6] an evil deed like this or like that";

if you were to know:

"So much anguish is worn away,

or so much anguish is to be worn away,

or when so much anguish is worn away,

all anguish will become worn away";

if you were to know

the getting rid of unskilled states of mind

here and now,

or the arising of skilled ones -

therefore it would not be suitable

that the reverend Jains should explain,

saying:

'Whatever this individual experiences,

whether pleasant

or painful

or neither painful nor pleasant,

all is due to what was previously done.

Thus by burning up,

by making and end

of ancient deeds,

by the non-doing of new deeds,

there is no overflowing into the future.

From there being no overflowing into the future

comes the destruction of deeds;

from the destruction of deeds

comes the destruction of anguish;

from the destruction of anguish

comes the destruction of feeling;

from the destruction of feeling

all anguish will become worn away.'

When this had been said, monks,

these Jains spoke to me thus:

'Your reverence, Nāṭaputta the Jain

is all-knowing,

all-seeing;[7]

he claims all-embracing knowledge-and-vision,

saying:

"Whether I am walking

or standing still

or asleep

or awake,

knowledge-and-vision is permanently

and continuously before me."

He speaks thus:

"If there is, reverend Jains,

an evil deed that was formerly done by you,

wear it away by this severe austerity.

That which is the non-doing

of an evil deed in the future

is from control of body,

control of speech,

control of thought

here, now.

Thus by burning up,

by making an end

of ancient deeds,

by the non-doing of new deeds,

there is no overflowing into the future.

From there being no overflowing into the future

comes the destruction of deeds;

from the destruction of deeds

comes the destruction of anguish;

from the destruction of anguish

comes the destruction of feeling;

from the destruction of feeling

all anguish will become worn away."

And because that is approved of by us

as well as being pleasing to us,

therefore we are delighted.'

When this had been said

I, monks, spoke thus to those Jains:

'These five conditions here-now, reverend Jains,

have a twofold result.

What five?

Faith,

inclination,

tradition,

consideration of reasons,

reflection on and approval of some view.[8]

These, reverend Jains,

are five conditions here-now

that have a twofold result.

As to this,

what was the faith

that in the past

the reverend Jains had in a teacher,

what was their inclination,

what the tradition,

what the [7] consideration of reasons,

what the reflection on

and approval of some view?'

I, monks, speaking thus,

beheld no reasoned response[9]

among the Jains.

And again, monks, I spoke to these Jains thus:

What do you think about this, reverend Jains?

At a time when there is severe effort for you,

severe striving,

do you at that time

experience a feeling that is severe,

acute,

painful,

severe,

sharp?

But at a time when there is no severe effort for you,

no severe striving,

do you at that time

experience a feeling that is not severe

acute,

painful,

severe,

sharp?'

■

'Reverend Gotama, at a time when there is severe effort for us

severe striving,

at that time

we experience a feeling that is severe,

acute,

painful,

severe,

sharp.

But at a time when there is no severe effort for us,

no severe striving,

at that time we do not experience a feeling

that is severe,

acute,

painful,

severe,

sharp.

'So really it is, reverend Jains:

At a time when there is severe effort for you,

severe striving,

you at that time

experience a feeling that is severe,

acute,

painful,

severe,

sharp.

But at a time when there is no severe effort for you,

no severe striving,

you at that time

you do not experience a feeling

that is severe

acute,

painful,

severe,

sharp.'

This being so,

it would be suitable

that the reverend Jains should explain,

saying:

'Whatever this individual experiences,

whether pleasant

or painful

or neither painful nor pleasant,

all is due to what was previously done.

Thus by burning up,

by making and end

of ancient deeds,

by the non-doing of new deeds,

there is no overflowing into the future.

From there being no overflowing into the future

comes the destruction of deeds;

from the destruction of deeds

comes the destruction of anguish;

from the destruction of anguish

comes the destruction of feeling;

from the destruction of feeling

all anguish will become worn away.'

■

If, reverend Jains, at a time

when there is severe effort for you,

severe striving,

at that very time

there might be a feeling that is acute,

painful,

severe,

sharp;

but at the time

when there is no severe effort for you,

no severe striving,

at that very time

there might (also) be a feeling that is acute,

painful,

severe,

sharp —

this being so,

it would be suitable that the reverend Jains should explain,

saying:

'Whatever this individual experiences,

whether pleasant

or painful

or neither painful nor pleasant,

all is due to what was previously done.

Thus by burning up,

by making and end

of ancient deeds,

by the non-doing of new deeds,

there is no overflowing into the future.

From there being no overflowing into the future

comes the destruction of deeds;

from the destruction of deeds

comes the destruction of anguish;

from the destruction of anguish

comes the destruction of feeling;

from the destruction of feeling

all anguish will become worn away.'

■

But inasmuch reverend Jains,

as at a time

when there is severe effort for you:

severe striving,

at that time

you experience a feeling that is severe

acute,

painful,

severe,

sharp;

but at a time

when there is no severe effort for you,

no severe striving,

at that time

you do not experience a feeling that is severe,

acute,

painful,

severe

sharp -

then it is precisely you yourselves

who, while experiencing a feeling that is severe

acute,

painful,

severe,

sharp,

are deceived by ignorance,

nescience,

confusion,

saying:

'Whatever this individual experiences,

[8] whether pleasant

or painful

or neither painful nor pleasant,

all is due to what was previously done.

Thus by burning up,

by making and end

of ancient deeds,

by the non-doing of new deeds,

there is no overflowing into the future.

From there being no overflowing into the future

comes the destruction of deeds;

from the destruction of deeds

comes the destruction of anguish;

from the destruction of anguish

comes the destruction of feeling;

from the destruction of feeling

all anguish will become worn away.'

Again, monks, I, speaking thus,

beheld no reasoned response among the Jains.

And again, monks, I spoke to these Jains thus:

'What do you think about this, reverend Jains?

Is it possible to say:

"Let that deed[10]

which is to be experienced here and now

be, through effort or striving,

one to be experienced in a future state (instead)[11]"?'

'Not this, your reverence.'

'Is it possible to say:

"Let that deed

which is to be experienced in a future state

be, through effort or striving,

one to be experienced here and now (instead)"?'

'Not this, your reverence.'

'What do you think about this, reverend Jains?

Is it possible to say:

"Let that deed

which is to be experienced as pleasant

be, through effort or striving,

one to be experienced as painful?"'

'Not this, your reverence.'

'But is it possible to say:

"Let that deed

which is to be experienced as painful

be, through effort or striving,

one to be experienced as pleasant?"'

'Not this, your reverence.'

'What do you think about this, reverend Jains?

Is it possible to say:

"Let that deed

which is to be experienced as thoroughly ripened[12]

be, through effort or striving,

one to be experienced as not thoroughly ripened?"'[13]

[9] 'Not this, your reverence.'

'But is it possible to say:

"Let that deed

which is to be experienced as not thoroughly ripened

be, through striving or effort,

one to be experienced as thoroughly ripened"?'

'Not this, your reverence.'

'What do you think about this, reverend Jains?

Is it possible to say:

"Let that deed which is to be much experienced

be, through effort or striving,

to be little experienced"?'

'Not this, your reverence.'

'But is it possible to say:

"Let that deed

which is to be little experienced

be, through effort or striving,

one to be much experienced"?'

'Not this, your reverence.'

'What do you think about this, reverend Jains?

Is it possible to say:

"Let that deed which is to be experienced[14]

be, through effort or striving,

one not to be experienced"?'

'Not this, your reverence.'

'But is it possible to say:

"Let that deed which is not to be experienced

be, through effort or striving,

one to be experienced"?'

'Not this, your reverence.'

'So really it is, reverend Jains:

It is not possible to say:

"Let that deed

which is to be experienced here and now

be, through effort or striving,

one to be experienced in a future state (instead);

Let that deed

which is to be experienced in a future state

be, through effort or striving,

one to be experienced here and now (instead);

Let that deed

which is to be experienced as pleasant

be, through effort or striving,

one to be experienced as painful;

Let that deed

which is to be experienced as painful

be, through effort or striving,

one to be experienced as pleasant;

Let that deed

which is to be experienced as thoroughly ripened

be, through effort or striving,

one to be experienced as not thoroughly ripened;

Let that deed

which is to be experienced as not thoroughly ripened

be, through striving or effort,

one to be experienced as thoroughly ripened;

Let that deed which is to be much experienced

be, through effort or striving,

to be little experienced;

Let that deed

which is to be little experienced

be, through effort or striving,

one to be much experienced;

Let that deed which is to be experienced

be, through effort or striving,

one not to be experienced;

Let that deed which is not to be experienced

be, through effort or striving,

one to be experienced;

This being so,

the effort of the reverend Jains

is fruitless,

their striving fruitless.'

Monks, Jains speak thus;

monks, the ten reasoned theses of the Jains

who speak thus

give occasion for contempt.[15]

[10] If, monks, the pleasure and pain

which creatures undergo

are due to what was previously done;[16]

certainly, monks, the Jains

were formerly doers of deeds

that were badly done

in that they now experience such painful,

severe,

sharp feelings.

If, monks, the pleasure and pain

which creatures undergo

are due to creation by an overlord,[16]

certainly, monks, the Jains

were created by an evil overlord

in that they now experience such painful,

severe,

sharp feelings.

If, monks, the pleasure and pain

which creatures undergo

are due to necessary conditions.[17]

certainly, monks, the Jains

are evil of necessity

in that they now experience such painful,

severe,

sharp feelings.

If, monks, the pleasure and pain

which creatures undergo

are due to the species[18] (to which they belong),

certainly, monks, the Jains

are of an evil species

in that they now experience such painful,

severe,

sharp feelings.

If, monks, the pleasure and pain

which creatures undergo

are due to effort here and now,

certainly, monks, the Jains

are of evil effort here and now

in that they now experience such painful,

severe,

sharp feelings.

If, monks, the pleasure and pain

which creatures undergo

are due to what was previously done,

the Jains arc contemptible;

and if the pleasure and pain

which creatures undergo

is not due to what was previously done

the Jains are contemptible.

If, monks, the pleasure and pain

which creatures undergo are due to an overlord,

the Jains arc contemptible;

and if the pleasure and pain

which creatures undergo

is not due to an overlord

the Jains are contemptible.

If, monks, the pleasure and pain

which creatures undergo are due to necessary conditions,

the Jains arc contemptible;

and if the pleasure and pain

which creatures undergo

is not due to necessary conditions

the Jains are contemptible.

If, monks, the pleasure and pain

which creatures undergo are due to the species (to which they belong),

the Jains arc contemptible;

and if the pleasure and pain

which creatures undergo

is not due to the species (to which they belong)

the Jains are contemptible.

If, monks, the pleasure and pain

which creatures undergo are due to effort here and now,

the Jains arc contemptible;

and if the pleasure and pain

which creatures undergo

is not due to effort here and now

the Jains are contemptible.

Monks, Jains speak thus;

monks, these ten reasoned theses of the Jains

who speak thus

give occasion for contempt.

Even so, monks, is fruitless effort,

fruitless striving.

And how, monks,

is effort fruitful,

striving fruitful?

Herein, monks,

a monk does not let his unmastered self

be mastered by anguish,

and he does not cast out rightful happiness

and is undefiled [11] by[19] that happiness.

He comprehends thus:

'While I am striving against the aggregate[20]

of this source of anguish,[21]

from striving against the aggregate

there is detachment for me.

But while I am indifferent

to that source of anguish,

through (my) developing equanimity

there is detachment for me.'

While (a monk) is striving

against the aggregate

of this source of anguish,

from striving against the aggregate

there is detachment for him -

accordingly[22] he strives against the aggregate;

but while he is indifferent

to that source of anguish,

through (his) developing equanimity

there is detachment for him -

accordingly he develops equanimity.

While he is striving

against the aggregate

of that source of anguish,

from striving against the aggregate

there is detachment (for him).

Even so is that anguish worn away for him.

While he is indifferent to that[23] source of anguish,

through (his) developing equanimity

there is detachment for him.

Even so is that anguish

also worn away for him.

Monks, it is like a man,

passionately in love with a woman

his desire acute,

his longing acute.

He might see that woman

standing and talking,

joking and laughing

with another man.

What do you think about this, monks?

Would it not be

that grief,

sorrow,

suffenng,

lamentation

and despair

did not rise up in that man

when he saw that woman

standing and talking,

joking and laughing

with another man?"

"Yes, revered sir.

What is the reason for this?

It is that that man

is passionately in love with that woman,

his desire acute,

his longing acute.

Therefore, seeing that woman

standing and talking,

joking and laughing

with another man,

grief,

sorrow,

suffering,

lamentation

and despair

rise up (in him)."

"But then, monks,

that man might think thus:

'I am passionately in love with this woman,

my desire acute,

my longing acute;

grief,

sorrow,

suffering,

lamentation

and despair

rise up in me

when I see this woman

standing and talking,

joking and laughing

with another man.

Suppose I were to get rid of

my desire and attachment

for that woman?'

So he may get rid of

his desire and attachment

for that woman.

After a time

he may see that woman

standing and talking,

joking and laughing

with another [12] man.

What do you think about this, monks?

Would it be

that grief,

sorrow,

suffering,

lamentation

and despair

rose up in that man

on seeing that woman

standing and talking,

joking and laughing

with another man?"

"No, revered sir.

What is the reason for this?

It is, revered sir, that this man

is (now) without passion for this woman.

Therefore on seeing that woman

standing and talking,

joking and laughing

with another man,

grief,

sorrow,

suffering

lamentation

and despair

do not rise up (in him)."

"Even so, monks,

one does not let his unmastered self

be mastered by anguish and he does not cast out rightful happiness

and is undefiled by that happiness.

He comprehends thus:

'While I am striving against the aggregate

of this source of anguish,

from striving against the aggregate

there is detachment for me.

But while I am indifferent

to that source of anguish,

through (my) developing equanimity

there is detachment for me.'

While (a monk) is striving

against the aggregate

of this source of anguish,

from striving against the aggregate

there is detachment for him -

accordingly he strives against the aggregate;

but while he is indifferent

to that source of anguish,

through (his) developing equanimity

there is detachment for him -

accordingly he develops equanimity.

While he is striving

against the aggregate

of that source of anguish,

from striving against the aggregate

there is detachment (for him).

Even so is that anguish worn away for him.

While he is indifferent to that source of anguish,

through (his) developing equanimity

there is detachment for him.

Even so is that anguish

also worn away for him.

Thus, monks, is effort fruitful,

is striving fruitful.

And again, monks, a monk reflects thus:

'Dwelling as I please,

unskilled states grow much,

skilled states decline'

but while striving against my self

through anguish[24]

unskilled states decline,

skilled states grow much.

Suppose I were to strive against self

through anguisll?'

He strives against self through anguish;

striving against self through anguish

his unskilled states decline,

skilled states grow much.

After a time

he does not strive against self

through anguish.

What is the reason for this?

Monks, the purposes[25] of that monk

who might strive against self

through anguish

is accomplished,

therefore after a time

he docs not strive against self

through anguish.

Monks, it is like a fletcher

who heats and scorches

a shaft

between two fire-brands

to make it straight

and serviceable.

But when, monks, the fletcher's

shaft

has been heated

and scorched

between the two fire-brands

and made straight

and serviceable,

he no longer heats

and scorches

the shaft

between the two fire-brands

to make it straight

and serviceable.

What is the reason for this?

Monks, the purpose

for which the fletcher might heat and scorch the shaft

between the two fire-brands

to make it straight and serviceable

is accomplished;

therefore he no longer heats and scorches it

between the two fire-brands

to make it straight and serviceable.

Even so, monks, a monk reflects thus:

'Dwelling as I please,

unskilled states grow much,

skilled states decline'

but while striving against my self

through anguish

unskilled states decline,

skilled states grow much.

Suppose I were to strive against self

through anguish?'

He strives against self through anguish;

striving against self through anguish

his unskilled states decline,

skilled states grow much.

After a time

he does not strive against self

through anguish.

What is the reason for this?

Monks, the purposes of that monk

might [13]strive against self

through anguish

is accomplished,

therefore after a time

he docs not strive against self

through anguish.

So too, monks, is effort fruitful,

is striving fruitful.

And again, monks, a Tathāgata arises in the world,

a perfected one,

a fully Self-awakened one

endowed with right knowledge and conduct,

well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

the Awakened One,

the Lord.

He makes known this world

with the devas,

with Māra,

with Brahmā,

creation

with its recluses and brahmans,

its devas and men,

having realized them by his own super-knowledge.

He teaches Dhamma which is lovely at the beginning,

lovely in the middle,

lovely at the ending,

with the spirit and the letter;

he proclaims the Brahma-faring

wholly fulfilled,

quite purified.

A householder

or a householder's son

or one born in another family

hears that Dhamma.

Having heard that Dhamma,

he gains faith in the Tathāgata.

Endowed with this faith

that he has acquired,

he reflects in this way:

'The household life is confined and dusty;

going forth is of the open;

it is not easy for one who lives in a house

to fare the Brahma-faring

wholly fulfilled,

wholly pure,

polished like a conch-shell.

Suppose now that I,

having cut off hair and beard,

having put on saffron robes,

should go forth from home

into homelessness?'

After a time,

getting rid of his wealth,

be it small or great,

getting rid of his circle of relations,

be it small or great,

having cut off his hair and beard,

having put on saffron robes,

he goes forth from home

into homelessness.

He, being thus one who has gone forth

and who is endowed with the training

and the way of living of monks,

abandoning onslaught on creatures,

is one who abstains from onslaught on creatures;

the stick laid aside,

the knife laid aside,

he lives kindly,

scrupulous,

friendly

and compassionate

towards all breathing things and creatures.

Abandoning the taking of what is not given,

he is one who abstains from taking what is not given;

being one who takes (only) what is given,

who waits for what is given,

not by stealing he lives with a self become pure.

Abandoning unchastity,

he is one who is chaste,

keeping remote (from unchastity),

abstaining from dealings with women.

Abandoning lying speech,

he is one who abstains from lying speech,

a truth-speaker,

a bondsman to truth,

trustworthy,

dependable,

no deceiver of the world.

Abandoning slanderous speech,

he is one who abstains from slanderous speech;

having heard something here

he is not one for repeating it elsewhere

for (causing) variance among these (people),

or having heard something elsewhere

he is not one to repeat it there

for (causing) variance among these (people).

In this way

he is a reconciler of those who are at variance,

and one who combines those who are friends.

Concord is his pleasure,

concord his delight,

concord his joy,

concord is the motive of his speech.

Abandoning harsh speech,

he is one who abstains from harsh speech.

Whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

agreeable to the manyfolk -

he comes to be one who utters speech like this.

Abandoning frivolous chatter,

he is one who abstains from frivolous chatter.

He is a speaker at a right time,

a speaker of fact,

a speaker on the goal,

a speaker on Dhamma,

a speaker on discipline,

he speaks words that are worth treasuring,

with similes at a right time

that are discriminating,

connected with the goal.

He comes to be one who abstains

from what involves destruction to seed-growth,

to vegetable growth.

He comes to be one who eats one meal a day,

refraining at night,

abstaining from eating at a wrong time.

He comes to be one who abstains

from watching shows of dancing,

singing,

music.

He comes to be one who abstains

from using garlands,

scents,

unguents,

adornments,

finery.

He comes to be one who abstains

from using high beds,

large beds.

He comes to be one who abstains

from accepting gold and silver.

He comes to be one who abstains

from accepting raw grain.

He comes to be one who abstains

from accepting raw meat.

He comes to be one who abstains

from accepting women and girls.

He comes to be one who abstains

from accepting women slaves and men slaves.

He comes to be one who abstains

from accepting goats and sheep.

He comes to be one who abstains

from accepting fowl and swine.

He comes to be one who abstains

from accepting elephants, cows, horses, mares.

He comes to be one who abstains

from accepting fields and sites.

He comes to be one who abstains

from accepting messages or going on such.

He comes to be one who abstains from buying and selling.

He comes to be one who abstains

from accepting from cheating with weights.

He comes to be one who abstains

from accepting from cheating with bronzes.

He comes to be one who abstains

from cheating with measures.

He comes to be one who abstains

from the crooked ways of bribery, fraud and deceit.

He comes to be one who abstains

from maiming, murdering, manacling, highway robbery.

He comes to be contented

with the robes for protecting his body,

with the almsfood for sustaining his stomach.

Wherever he goes

he takes these things with him as he goes.

As a bird on the wing

wherever it flies

takes its' wings with it as it flies,

so a monk,

contented with the robes for protecting his body,

with the almsfood for sustaining his stomach,

wherever he goes

takes these things with him as he goes.

He, possessed of the ariyan body of moral habit,

subjectively experiences unsullied well-being.

Having seen a material shape with the eye,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of sight uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of sight,

he comes to control over the organ of sight.

Having heard a sound with the ear,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of hearing uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of hearing,

he comes to control over the organ of hearing.

Having smelt a smell with the nose,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of smell uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of smell,

he comes to control over the organ of smell.

Having savoured a taste with the tongue,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of taste uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of taste,

he comes to control over the organ of taste.

Having felt a touch with the body,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he dwells with this organ of touch uncontrolled,

covetousness and dejection,

evil unskilled states of mind,

might predominate.

So he fares along controlling it;

he guards the organ of touch,

he comes to control over the organ of touch.

Having cognised a mental object with the mind,

he is not entranced by the general appearance,

he is not entranced by the detail.

If he lives with this organ of mind uncontrolled,

covetousness and dejection,

evil unskilled states of mind

might predominate.

So he fares along controlling it;

he guards the organ of mind,

he comes to control over the organ of mind.

If he is possessed of this ariyan control of the (sense-) organs,

he subjectively experiences unsullied well-being.

Whether he is setting out

or returning,

he is one who comports himself properly;

whether he is looking down

or looking round,

he is one who comports himself properly;

whether he is bending back

or stretching out (his arm),

he is one who comports himself properly;

whether he is carrying his outer cloak,

his bowl,

his robe,

he is one who comports himself properly;

whether he is munching,

drinking,

eating,

savouring,

he is one who comports himself properly;

whether he is obeying the calls of nature,

he is one who comports himself properly;

whether he is walking,

standing,

asleep,

awake,

talking,

silent,

he is one who comports himself properly.

Possessed of this ariyan body of moral habit

and possessed of this ariyan control of the (sense-) organs

and possessed of this ariyan mindfulness

and clear consciousness,

he chooses a remote lodging in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

in a hill-cave,

in a cemetery,

in a forest haunt,

in the open

or on a heap of straw.

He, returning from alms-gathering

after his meal,

sits down cross-legged

holding the back erect,

having made mindfulness

rise up in front of him.

He, having got rid of covetousness for the world,

lives with a mind devoid of coveting,

he purifies the mind of coveting.

By getting rid of the taint of ill-will,

he lives benevolent in mind;

and compassionate for the welfare

of all creatures and beings,

he purifies the mind of the taint of ill-will.

By getting rid of sloth and torpor,

he lives devoid of sloth and torpor;

perceiving the light,

mindful and clearly conscious,

he purifies the mind of sloth and torpor.

By getting rid of restlessness and worry,

he lives calmly,

the mind subjectively tranquillised,

he purifies the mind of restlessness and worry.

By getting rid of doubt,

he lives doubt-crossed;

unperplexed as to the states that are skilled,

he purifies his mind of doubt.

He, by getting rid of these five hindrances -

defilements of a mind and weakening to intuitive wisdom -

aloof from pleasure of the senses,

aloof from unskilled states of mind,

enters and abides in the first meditation,

which is accompanied by initial thought and discursive thought,

is born of aloofness

and is rapturous and joyful.

Thus too, monks, is effort fruitful,

striving fruitful.

And again, monks, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

Thus too, monks, is effort fruitful,

striving fruitful.

And again, monks, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

Thus too, monks, is effort fruitful,

striving fruitful.

And again, monks, a monk

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

Thus too, monks, is effort fruitful,

striving fruitful.

Thus with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge and recollection of former habitations.

He recollects a variety of former habitations, thus:

One birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus he recollects divers former habitations

in all their modes and detail.

Thus too, monks, is effort fruitful,

striving fruitful.

■

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge of the passing hence

and the arising of beings.

With the purified deva-vision

surpassing that of men,

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

Thus too, monks, is effort fruitful,

striving fruitful.

■

With the mind composed thus,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

stable,

immovable,

he directs his mind

to the knowledge of the destruction of the cankers.

He comprehends as it really is:

'This is anguish',

'this is the arising of anguish',

'this is the stopping of anguish',

'this is the course leading to the stopping of anguish'.

He comprehends as it really is:

'These are the cankers',

'this is the arising of the cankers',

'this is the stopping of the cankers',

'this is the course leading to the stopping of the cankers'.

Knowing thus,

seeing thus,

his mind is freed from the canker of sense-pleasures

and his mind is freed from the canker of becoming

and his mind is freed from the canker of ignorance.

In freedom the knowledge comes to be:

'I am freed';

and he comprehends:

'Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no [14] more of being such or so.'

Thus too, monks, is effort fruitful,

striving fruitful.

The Tathāāgata speaks thus, monks;

ten reasoned theses of a Tathāāgata who speaks thus, monks,

give occasion for praise[26]:

If, monks, the pleasure and pain

which creatures undergo

are due to what was previously done,

certainly, monks, the Tathāāgata

was formerly a doer of deeds that were well done

in that he now experiences

such cankerless pleasant feelings;

If, monks, the pleasure and pain

which creatures undergo

are due to creation by an overlord,

certainly, monks, the Tathāāgata

was created by an auspicious overlord

in that he now experiences

such cankerless pleasant feelings;

If, monks, the pleasure and pain

which creatures undergo

are due to necessary conditions,

certainly, monks, the Tathāāgata

is lovely of necessity

in that he now experiences

such cankerless pleasant feelings.

If, monks, the pleasure and pain

which creatures undergo

are due to the species (to which they belong),

certainly, monks, the Tathāāgata

is of a lovely species

in that he now experiences

such cankerless pleasant feelings.

If, monks, the pleasure and pain

which creatures undergo

are due to effort here and now,

certainly, monks, the Tathāāgata

is of lovely effort here and now

in that he now experiences

such cankerless pleasant feelings.

■

If, monks, the pleasure and pain

which creatures undergo

are due to what was previously done,

the Tathāāgata

is praiseworthy;

and if the pleasure and pain

which creatures undergo

is not due to what was previously done,

the Tathāāgata is praiseworthy.

If, monks, the pleasure and pain

which creatures undergo

are due to creation by an overlord,

the Tathāāgata

is praiseworthy;

and if the pleasure and pain

which creatures undergo

is not due to creation by an overlord,

the Tathāāgata is praiseworthy.

If, monks, the pleasure and pain

which creatures undergo

are due to necessary conditions,

the Tathāāgata

is praiseworthy;

and if the pleasure and pain

which creatures undergo

is not due to necessary conditions,

the Tathāāgata is praiseworthy.

If, monks, the pleasure and pain

which creatures undergo

are due to the species (to which they belong),

the Tathāāgata

is praiseworthy;

and if the pleasure and pain

which creatures undergo

is not due to the species (to which they belong),

the Tathāāgata is praiseworthy.

If, monks, the pleasure and pain

which creatures undergo

are due to effort here and now,

the Tathāāgata

is praiseworthy;

and if the pleasure and pain

which creatures undergo

is not due to effort here and now,

the Tathāāgata is praiseworthy.

Monks, the Tathāāgata speaks thus;

monks, these ten reasoned theses

of the Tathāāgata who speaks thus

give occasion for praise."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse at Devadaha:

The First

[1] Mentioned at S. iii. 5, iv, 124; Jā. i. 52; BudvA. 274. It was near the Lumbini Grove, and here the Lord was staying, MA. iv. 1.

[2] As at M. i. 93; see M.L.S. i. 122.

[3] As at M. ii, 256; cf. also M. i. 429.

[4] esanī, MA. iv. 2: with a probe that is a small stick, salāka (cf. Miln. 112, 149, perhaps a stick of caustic) or even with a shred of cloth, nantakavaṭṭī.

[5] agadaṇgāra. MA. iv, 2 says a powder, cuṇṇa, of myrobalans that was jhāna, hot, burning. Perhaps a hot compress.

[6] As at M. i. 506.

[7] This paragraph also occurs at M. i. 92-93 (M.L.S. i. 122).

[8] Cf. S. ii, 115, iv. 138; A. i. 189, ii, 191.

[9] sahadhammikaṃ vādaparihāraṃ; on p. 220 (text) vādapaṭihāraṃ, also at MA. iv.4.

[10] M. ii. 220 reads kamma, deed, throughout. MA. iv. 4 supplies vipākadāyaka, whose fruits are produced: in this very existence.

[11] I.e. in a future birth, such as the second or third from this one. For the following pairs of questions, see A. iv. 382.

[12] I.e. in this birth (attabhāva, individuality). MA. iv. 5 says: whatever is done in youth gives its fruit, vipāka, in youth, middle or old age; if done in middle age, the fruit is in middle or old age; if done in old age it gives its fruit then - this is called what is to be experienced here and now, diṭṭha-dhamma-vedanīya. But whatever givcs its fruit within seven days is called "to be experienced as thoroughly ripened," paripakkavedanīya (or, to be experienced complete). Cf. AA. iv. 175: laddha-vipākavāra.

[13] I.e. some of the effects or fruits overflowing into future births.

[14] vedanīya, explained at MA. iv. 9 as savipākakamma, a deed with a result or fruit. Cf. AA. iv. 175.

[15] See M. i. 368 (and M.L.S. ii, 33 for further references).

[16] Cf. A. i. 173.

[17] Cf. D. i. 53 for saṇgatibhāva, destiny or fate.

[18] abhijāti. MA. iv. 10 interprets as the six species or classes into which certain heretical teachers divided mankind. See M. i. 517, D. i. 53, A. iii. 383. But apparently used in a Buddhist sense above and at D. iii. 250, Netti. 158.

[19] anadhimucchito hoti, with loc. "undefiled" because he does not cling to the happiness.

[20] saṃkhāraṃ. padahato ti sampayogaṃ viriyaṃ karontassa, MA. iv. ll.

[21] MA. iv. II says the source of the anguish of the five khandhā is in thirst or craving, taṇhā.

[22] tatthā, "he strives with the striving of the Way," MA. iv. 12.

[23] tassa tassa. But I think the duplication is an error.

[24] dukkhāya pana me attānaṃ padahato.

[25] attha, aim, goal, purpose.

[26] At A. v. 120 a different ten are given.

Majjhima Nikāya

III. Upari Paṇṇāsa

1. Devadaha Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

1. The Devadaha Division

102. Discourse on the Threefold Five

Pañca-t-Taya Suttaṃ

[15]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"There are, monks, some recluses and brahmans[2] who,

conjecturing about the future,[3]

speculating about the future,

in many a figure

maintain assertions concerning the future.[4]

[1] Some maintain[5] that after dying

the self, unimpaired,[6] perceives.[7]

[2] Some maintain[8] that after dying

the self, unimpaired, does not perceive.

[3] Some maintain[9] that after dying

the self, unimpaired, neither perceives nor does not perceive.

[4] They lay down[10] the cutting off,

the destruction,

the [16] disappearance[11] of the essential being.[12]

[5] Or some maintain there is nibbāna here and now.[13]

[1 (1-3)]Thus they lay down that after dying

the self, unimpaired, is existent.[14]

[2 (4)] Or they lay down the cutting off,

the destruction,

the disappearance of the essential being.

[3 (5)] Or some maintain

that there is nibbāna here and now.

Thus these (theories),

having been five

become three,

having been three become five.

This is the exposition of the three fives.

As to this, monks,

those recluses and brahmans

who lay down that after dying

the self, unimpaired, perceives -

these worthy recluses and brahmans

lay down that after dying

the self, perceiving and unimpaired,

has form;[15]

or these worthy recluses and brahmans

lay down that after dying

the self, perceiving and unimpaired,

has not form;

or these worthy recluses and brahmans

lay down that after dying

the self, perceiving and unimpaired,

both has and has not form;

or these worthy recluses and brahmans

lay down that after dying

the self, perceiving and unimpaired,

neither has nor has not form.

■

Or these worthy recluses and brahmans

lay down that after dying

the self, perceiving and unimpaired,

perceives unity;[16]

or these worthy recluses and brahmans

lay down that after dying

the self, perceiving and unimpaired,

perceives diversity;

or these worthy recluses and brahmans

lay down that after dying

the self, perceiving and unimpaired,

perceives the limited;[17]

or these worthy recluses and brahmans

lay down that after dying

the self, perceiving and unimpaired,

perceives the immeasurable.

But some of these maintain

that this consciousness-device[18]

when gone beyond

is immeasurable,

imperturbable.

"Tathāgata" There is no distinction in the spoken word that indicates a proper noun. "Tathāgata" can (and should) be heard both as the Buddha referring to himself and the Buddha instructing the bhikkhus as to what is to be done for one to become one who gets it ("Tathāgata").

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

1. Devadaha Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

1. The Devadaha Division

103. Discourse on "What Then?"

Kinti Suttaṃ

[24]

THUS have I heard:

At one time the Lord was staying near Kusinārā

in the Wood of the Offerings.[1]

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"What then is there for you, monks, in me?

Is it that the recluse Gotama teaches dhamma

for the sake of robe-material

or that the recluse Gotama teaches dhamma

for the sake of almsfood

or that the recluse Gotama teaches dhamma

for the sake of lodgings

or that the [25] recluse Gotama teaches dhamma

for the sake of success or decline[2] in this or that?"

"No, Lord; we do not think:

'The recluse Gotama teaches dhamma

for the sake of almsfood

or that the recluse Gotama teaches dhamma

for the sake of lodgings

or that the recluse Gotama teaches dhamma

for the sake of success or decline in this or that.'"

"Certainly, monks, there is not this for you in me:

that the recluse Gotama teaches dhamma

for the sake of almsfood

or that the recluse Gotama teaches dhamma

for the sake of lodgings

or that the recluse Gotama teaches dhamma

for the sake of success or decline in this or that.

So what then is there, monks, for you in me?"

"It is thus, Lord, in the Lord for us:

The Lord, compassionate,

seeking welfare,

tenches dhamma out of compassion."

"Certainly, monks, it is thus for you in me:

The Lord, compassionate,

seeking welfare,

teaches dhamma out of compassion.

Wherefore, monks, those things taught to you by me

out of superknowledge,[3]

that is to say

the four applications of mindfulness,

the four right efforts,

the four bases of psychic power,

the five controlling faculties,

the five powers,

the seven links in awakening,

the ariyan eightfold Way -

all together,

in harmony

and without contention

you should train yourselves in each and all of these.

But when you, monks, all together,

in harmony

and without contention

have trained yourselves in these,

there might be two monks speaking differently

about Further-dhamma.[4]

If it should occur to you concerning this:

'Between these venerable ones

there is a difference as to denotation

and a difference as to connotation,'

then, approaching that monk

whose speech you deem the more pleasing,

you should speak thus to him:

'Between the venerable ones

there is a difference as to denotation

and a difference as to connotation,

on account of which these venerable ones should know

that there is a difference as to denotation

and a difference as to connotation.

Do not let the venerable ones fall into contention.'

After this,

having approached whatever monk on the other side

of the factious monks

whose speech you deem the more pleasing,

you should speak thus to him:

'Between the venerable ones

there is a difference as to denotation

and a [26] difference as to connotation,

on account of which these venerable ones should know

that there is a difference as to denotation

and a difference as to connotation.

Do not let the venerable ones fall into contention.'

In this way what is hard to grasp

should be remembered as hard to grasp;

having remembered what is hard to grasp

as hard to grasp,

that which is dhamma,

that which is discipline

should be spoken.

■

If it should occur to you concerning this,[5]

'Although there is a difference between these venerable ones as to denotation,

there is agreement as to connotation,'

then having approached that monk

whose speech you deem to be the more pleasing,

you should speak to him thus:

'Although these venerable ones

differ as to denotation,

there is agreement as to connotation,

therefore these venerable ones should know

that although they differ as to denotation,

there is agreement as to connotation.

Do not let the venerable ones fall into contention.'

After this,

having approached whatever monk on the other side

of the factious monks

whose speech you deem the more pleasing,

you should speak thus to him:

'Although these venerable ones

differ as to denotation,

there is agreement as to connotation,

therefore these venerable ones should know

that although they differ as to denotation,

there is agreement as to connotation.

Do not let the venerable ones fall into contention.'

In this way what is hard to grasp

should be remembered as hard to grasp;

having remembered what is hard to grasp

as hard to grasp,

that which is dhamma,

that which is discipline

should be spoken.

■

If it should occur to you concerning this,

'Although there is agreement between these venerable ones as to denotation,

there is difference as to connotation,'

then having approached that monk

whose speech you deem to be the more pleasing,

you should speak thus to him:

'Between the venerable ones

there is agreement as to denotation,

there is difference as to connotation,

on account of which these venerable ones should know

that there is agreement as to denotation,

difference as to connotation.

But this is a mere trifle,

that is to say connotation.

Do not let the venerable ones fall into contention over a mere trifle.'

After this,

having approached whatever monk on the other side

of the factious monks

whose speech you deem the more pleasing,

you should speak thus to him:

'Between these venerable ones

there is agreement as to denotation,

there is difference as to connotation,

on account of which these venerable ones should know

that there is agreement as to denotation,

difference as to connotation.

But this is a mere trifle,

that is to say connotation.

Do not let the venerable ones fall [27] into contention over a mere trifle.'

In this way what is easy to grasp

should be remembered as easy to grasp;

what is hard to grasp should be remembered as hard to grasp;

having remembered what is easy to grasp

as easy to grasp,

having remembered what is hard to grasp

as hard to grasp,

that which is dhamma,

that which is discipline

should be spoken.

■

If it should occur to you concerning this:

'Between these venerable ones

there is agreement as to denotation

and there is agreement as to connotation,'

then having approached that monk

whose speech you deem the more pleasing,

you should speak thus to him:

'Between the venerable ones

there is agreement as to denotation

and there is agreement as to connotation,

on account of which

these venerable ones should know

that there is agreement as to denotation

and agreement as to connotation.

Do not let the venerable ones fall into contention.'

After this,

having approached whatever monk on the other side

of the factious monks

whose speech you deem the more pleasing,

you should speak thus to him:

'Between the venerable ones

there is agreement as to denotation

and there is agreement as to connotation,

on account of which

these venerable ones should know

that there is agreement as to denotation

and agreement as to connotation.

Do not let the venerable ones fall into contention.'

In this way what is easy to grasp

should be remembered as easy to grasp;

what is hard to grasp should be remembered as hard to grasp;

having remembered what is easy to grasp

as easy to grasp,

having remembered what is hard to grasp

as hard to grasp,

that which is dhamma,

that which is discipline

should be spoken.

And when you, monks,

all together,

in harmony

and without contention

are trained in these,

a certain monk might have an offence,

might have a transgression.

As to this, monks,

one should not hasten with reproof -

the individual must be examined.

(You may think):

'There will be no vexation for me

nor annoyance for the other individual;

for if the other individual is without wrath,

without rancour,

is of quick view

and easy to convince,

I have the power

to raise this individual from unskill

and establish him in what is skill.'

If it occurs to you thus, monks,

it is right to speak.

■

But if you think, monks,

'There will be no vexation for me

but (there will be) annoyance for the other individual;

for though the other individual is wrathful,

rancorous,

of slow view

(but) easy to convince,

I have the power

to raise this individual from unskill

and establish him in what is skill.

For this is a mere trifle,

that is to say

the other individual's annoyance.

And this is of the greater moment,

that I have the power

to raise this individual from unskill

and establish him in what is skill.'

If it occurs to you thus, monks,

it is right to speak.

■

But if you think, monks:

'There will be vexation for me

but no annoyance for the other individual;

for if the other individual is [28] without wrath,

without rancour,

is of quick view

though hard to convince,

I have the power

to raise this individual from unskill

and establish him in what is skill.

For this is a mere trifle,

that is to say my vexation.

And this is of the greater moment,

that I have the power

to raise this individual from unskill

and establish him in what is skill.'

If it occurs to you thus, monks,

it is right to speak.

■

But if you think, monks:

'There will be vexation for me

and annoyance for the other individual;

yet though the other individual is wrathful,

rancorous,

of slow view

and hard to convince,

I have the power

to raise this individual from unskill

and establish him in what is skill.

For this is a mere trifle,

that is to say

my vexation

and the other individual's annoyance.

And this is of the greater moment,

that I have the power

to raise this individual from unskill

and establish him in what is skill.'

If it occurs to you thus, monks,

it is right to speak.

■

But if you think, monks:

'There will be vexation for me

and annoyance for the other individual;

for the other individual is wrathful,

rancorous,

of slow view

and hard to convince,

and I have not the power

to raise this individual from unskill

and establish him in what is skill'

-equanimity, monks,

should not be disdained

for such an individual.

And when you, monks,

all together,

in harmony

and without contention

have trained yourselves in these

there might arise between you

an activity of speech,[6]

an offensive view,

malice in thought,

discontent,

dissatisfaction.

■

In that case,

having approached that monk

whom you deem the more easy

of the factious monks

to speak to,

you should speak to him thus:

'Although, your reverence,

we were trained all together,

in harmony

and without contention,

there has arisen between us

an activity of speech,

an offensive view,

malice in thought,

discontent,

dissatisfaction

for which the Recluse,[7]

knowing of it,

would blame us.'

Answering aright, monks,

the monk would answer thus:

'Although, your reverence,

we were trained all together,

in harmony

and without contention,

there has arisen between us

an activity of speech,

an offensive view,

malice in thought,

discontent,

dissatisfaction

for which the Recluse,

knowing of it,

would blame us.

But without getting rid of this condition,[8] your reverence,

could nibbāna be realized?'

Answering aright, monks,

the monk would answer thus:

'Without getting rid of this condition,

your reverence,

nibbāna could not be realized.'

After this,

having approached whatever monk on the other side

of the factious monks

whose speech you deem the more pleasing,

you should speak thus [29] to him:

'Although, your reverence,

we were trained all together,

in harmony

and without contention,

there has arisen between us

an activity of speech,

an offensive view,

malice in thought,

discontent,

dissatisfaction

for which the Recluse,

knowing of it,

would blame us.'

Answering aright, monks,

the monk would answer thus:

'Although, your reverence,

we were trained all together,

in harmony

and without contention,

there has arisen between us

an activity of speech,

an offensive view,

malice in thought,

discontent,

dissatisfaction

for which the Recluse,

knowing of it,

would blame us.

But without getting rid of this condition, your reverence,

could nibbāna[9] be realized?'

Answering aright, monks,

the monk in answering[10]

would answer thus:

'Without getting rid of this condition,

your reverence,

nibbāna could not be realized.'

If, monks, others should ask that monk,

saying:

'Were these monks raised up from unskill

and established in skill

by the venerable one?

answering aright, monks,

the monk would answer thus:

'I, your reverences,

approached the Lord;

the Lord taught me his dhamma;

when I had heard that dhamma,

I spoke it to those monks;

when those monks had heard that dhamma

they rose up from unskill

and established themselves in what is skill.'

Answering thus, monks,

the monk neither exalts himself

nor disparages another,

he is explaining in accordance with dhamma,

and no one of his fellow dhamma-men,

of his way of speaking,

gives grounds for reproach."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on "What then?"

The Third

[1] Baliharaṇa, so called because they bring oblations here for creatures. Mentioned also at A. i. 174, v. 79. See G.S. i. 251, v. 55 for notes.

[2] iti bhavābhava. MA. iv. 28 says "depending on the working of good puñña, according to this teaching, I will experience happiness in this or that becoming." DA. iii. 1021, AA. iii. 12 give bhavābhava as oil, honey, ghee, etc.; these would thus take the place of the fourth requisite, medicines for the sick, which normally would have been expected here; see Dial. iii. 220, n. 3 and G.S. ii. 11, n. 1. But at ItA. ii. 256, and other Comys., bhava is given as growth or success, and abhava as failure or decline. At D. iii. 228, A. ii. 10, 248, and Iti. p. lO9 these four items are called the production of craving.

[3] M. ii. 245. Cf. M. ii. 9.

[4] abhidhamma, here meaning the 37 things helpful to awakening, MA. iv. 29.

[5] tatra, this too refers to the 37 things helpful to awakening, MA. iv. 20.

[6] vacīsaṃkhāra, speech activity, see Vism. 531, and also cf. A. iii. 350.

[7] The Teacher, so MA. iv. 31.

[8] I.e. of quarrelling.

[9] Here however two MSS. include na, reading na nibbāaṃ sacchikareyya, while above in the same passage only one MS. adds na. Taking it that na should not be there, it seems necessary to turn the sentence into a question; by so doing it is shown that the monks were still seeking harmony and obtaining it.

[10] vyākaramāno, added here, is absent above.

Majjhima Nikāya

III. Upari Paṇṇāsa

1. Devadaha Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

1. The Devadaha Division

104. Discourse at Sāmagāma

Sāmagāma Suttaṃ

[29]

THUS have I heard:

At one time the Lord was staying among the Sakyans at Samagāma.[1]

At that time Nātaputta the Jain had [30] recently died at Pāvā.

On his death the Jains broke up;

splitting into two,

striving, quarrelling, disputing,

they lived wounding one another with the weapons of the tongue, saying:

'You[2] do not understand this Dhamma and discipline,

I understand this Dhamma and discipline.

How can you understand this Dhamma and discipline?

You are one who fares wrongly,

I am one who fares aright.

There is sense in what I say,

no sense in what you say;

you say at the end what should be said at the beginning

and say at the beginning what should be said at the end.

What you pondered[3] so long[4] is reversed;

your words are refuted;[5]

you are shown up.

Get away, think out the argument,[6]

or unravel it if you can.'[7]

It seems that death verily stalked among the Jains who were Nātaputta's pupils.[8]

Even the white-clad householders who were followers of Nātaputta the Jain were disgusted, disaffected, put off[9] by the Jains who were Nātaputta's pupils

in that the Dhamma and discipline were badly set forth,

badly expounded,

not leading onwards,

not conducing to peace,

expounded by one who was not fully self-awakened,

the foundations wrecked,

without an arbiter.

Then Cunda the novice,[10]

having kept the rains at Pāvā,

approached the venerable Ānanda at Sāmagāma;

having approached and greeted the venerable Ānanda,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Cunda the novice spoke thus to the venerable Ānanda:

"Revered sir, Nātaputta the Jain has recently died at Pāvā.

On his death the Jains broke up;

splitting into two,

striving, quarrelling, disputing,

they lived wounding one another with the weapons of the tongue, saying:

'You do not understand this Dhamma and discipline,

I understand this Dhamma and discipline.

How can you understand this Dhamma and discipline?

You are one who fares wrongly,

I am one who fares aright.

There is sense in what I say,

no sense in what you say;

you say at the end what should be said at the beginning

and say at the beginning what should be said at the end.

What you pondered so long is reversed;

your words are refuted;

you are shown up.

Get away, think out the argument,

or unravel it if you can.'

It seems that death verily stalked among the Jains who were Nātaputta's pupils.

Even the white-clad householders who were followers of Nātaputta the Jain were disgusted, disaffected, put off by the Jains who were Nātaputta's pupils

in that the Dhamma and discipline were badly set forth,

badly expounded,

not leading onwards,

not conducing to peace,

expounded by one who was not fully self-awakened,

the foundations wrecked,

without an arbiter.

When this had been said, the venerable Ānanda spoke [31] thus to Cunda the novice:

"Certainly this, reverend Cunda,

is a subject on which to see the Lord.

Come, reverend Cunda,

we will approach the Lord;

having approached,

we will tell this matter to the Lord."

"Yes, revered sir,"

Cunda the novice answered the venerable Ānanda in assent.

Then the venerable Ānanda

and Cunda the novice

approached the Lord;

having approached and greeted the Lord,

they sat down at a respectful distance.

As he was sitting down at a respectful distance the venerable Ānanda spoke thus to the Lord:

"This novice Cunda, revered sir, speaks thus:

"Revered sir, Nātaputta the Jain has recently died at Pāvā.

On his death the Jains broke up;

splitting into two,

striving, quarrelling, disputing,

they lived wounding one another with the weapons of the tongue, saying:

'You do not understand this Dhamma and discipline,

I understand this Dhamma and discipline.

How can you understand this Dhamma and discipline?

You are one who fares wrongly,

I am one who fares aright.

There is sense in what I say,

no sense in what you say;

you say at the end what should be said at the beginning

and say at the beginning what should be said at the end.

What you pondered so long is reversed;

your words are refuted;

you are shown up.

Get away, think out the argument,

or unravel it if you can.'

It seems that death verily stalked among the Jains who were Nātaputta's pupils.

Even the white-clad householders who were followers of Nātaputta the Jain were disgusted, disaffected, put off by the Jains who were Nātaputta's pupils

in that the Dhamma and discipline were badly set forth,

badly expounded,

not leading onwards,

not conducing to peace,

expounded by one who was not fully self-awakened,

the foundations wrecked,

without an arbiter.

It occurs to me, revered sir,

that we should take care lest,

after the Lord's passing,

dispute arises in the Order -

dispute for the woe of the manyfolk,

for the grief of the manyfolk,

for the misfortune of the populace,

for the woe,

the sorrow of devas and mankind."[11]

"What do you think about this, Ānanda?

Those things taught by me to you

out of super-knowledge,[12]

that is to say

the four applications of mindfulness,

the four right efforts,

the four bases of psychic power,

the five controlling faculties,

the five powers,

the seven links in awakening,

the ariyan eightfold Way -

do you, Ānanda, see even two monks

professing differently about these things?"[13]

"Revered sir, those things taught to me by the Lord

out of his super-knowledge,

that is to say

the four applications of mindfulness,

the four right efforts,

the four bases of psychic power,

the five controlling faculties,

the five powers,

the seven links in awakening,

the ariyan eightfold Way -

I do not see even two monks

professing differently about these things.

Yet, revered sir, those people who dwell dependent on the Lord

might, after the Lord's passing,

stir up dispute in the Order

concerning either the mode of living

or the Obligations[14] -

this dispute would be for the woe of the manyfolk,

for the grief of the manyfolk,

for the misfortune of the populace,

for the sorrow of devas and mankind."

[32] "That dispute which concerns either the mode of living or the Obligations is a trifle, Ānanda.

But, Ānanda, if there should arise in the Order a dispute

either concerning the Way

or concerning the course,

this dispute would be for the woe of the manyfolk,

the grief of the manyfolk,

the misfortune of the populace,

the sorrow of devas and mankind.

These six are the sources of dispute,[15] Ānanda.

What six?

As to this, Ānanda, a monk is angry and bears ill-will.

Ānanda, whatever monk is angry and bears ill-will,

he lives without deference and respect towards the Teacher,

he lives without deference and respect towards Dhamma,

he lives without deference and respect towards the Order,

and he does not complete the training.

Ānanda, whatever monk lives without deference and respect towards the Teacher,

lives without deference and respect towards Dhamma,

lives without deference and respect towards the Order,

and does not complete the training,

he stirs up dispute in the Order,

and that dispute is for the woe of the manyfolk,

the grief of the manyfolk,

the misfortune of the populace,

the sorrow of devas and mankind.

If you, Ānanda, should perceive a source of dispute like this among yourselves

or among others,

you, Ānanda, should strive therein

to get rid of precisely that evil source of disputes.

If you, Ānanda, should perceive no source of dispute like this among yourselves

or among others,

you, Ānanda, should therein follow a course

so that there be no overflowing into the future

of precisely that evil source of disputes.

There is thus the getting rid

of that evil source of disputes,

there is thus no overflowing into the future

of that evil source of disputes.

■

As to this, Ānanda, a monk is harsh,

unmerciful.

Ānanda, whatever monk is harsh,

unmerciful,

he lives without deference and respect towards the Teacher,

he lives without deference and respect towards Dhamma,

he lives without deference and respect towards the Order,

and he does not complete the training.

Ānanda, whatever monk lives without deference and respect towards the Teacher,

lives without deference and respect towards Dhamma,

lives without deference and respect towards the Order,

and does not complete the training,

he stirs up dispute in the Order,

and that dispute is for the woe of the manyfolk,

the grief of the manyfolk,

the misfortune of the populace,

the sorrow of devas and mankind.

If you, Ānanda, should perceive a source of dispute like this among yourselves

or among others,

you, Ānanda, should strive therein

to get rid of precisely that evil source of disputes.

If you, Ānanda, should perceive no source of dispute like this among yourselves

or among others,

you, Ānanda, should therein follow a course

so that there be no overflowing into the future

of precisely that evil source of disputes.

There is thus the getting rid

of that evil source of disputes,

there is thus no overflowing into the future

of that evil source of disputes.

■

As to this, Ānanda, a monk is envious and grudging.

Ānanda, whatever monk is harsh,

unmerciful,

he lives without deference and respect towards the Teacher,

he lives without deference and respect towards Dhamma,

he lives without deference and respect towards the Order,

and he does not complete the training.

Ānanda, whatever monk lives without deference and respect towards the Teacher,

lives without deference and respect towards Dhamma,

lives without deference and respect towards the Order,

and does not complete the training,

he stirs up dispute in the Order,

and that dispute is for the woe of the manyfolk,

the grief of the manyfolk,

the misfortune of the populace,

the sorrow of devas and mankind.

If you, Ānanda, should perceive a source of dispute like this among yourselves

or among others,

you, Ānanda, should strive therein

to get rid of precisely that evil source of disputes.

If you, Ānanda, should perceive no source of dispute like this among yourselves

or among others,

you, Ānanda, should therein follow a course

so that there be no overflowing into the future

of precisely that evil source of disputes.

There is thus the getting rid

of that evil source of disputes,

there is thus no overflowing into the future

of that evil source of disputes.

■

As to this, Ānanda, a monk is crafty and deceitful.

Ānanda, whatever monk is harsh,

unmerciful,

he lives without deference and respect towards the Teacher,

he lives without deference and respect towards Dhamma,

he lives without deference and respect towards the Order,

and he does not complete the training.

Ānanda, whatever monk lives without deference and respect towards the Teacher,

lives without deference and respect towards Dhamma,

lives without deference and respect towards the Order,

and does not complete the training,

he stirs up dispute in the Order,

and that dispute is for the woe of the manyfolk,

the grief of the manyfolk,

the misfortune of the populace,

the sorrow of devas and mankind.

If you, Ānanda, should perceive a source of dispute like this among yourselves

or among others,

you, Ānanda, should strive therein

to get rid of precisely that evil source of disputes.

If you, Ānanda, should perceive no source of dispute like this among yourselves

or among others,

you, Ānanda, should therein follow a course

so that there be no overflowing into the future

of precisely that evil source of disputes.

There is thus the getting rid

of that evil source of disputes,

there is thus no overflowing into the future

of that evil source of disputes.

■

As to this, Ānanda, a monk is of evil desires and wrong views.

Ānanda, whatever monk is harsh,

unmerciful,

he lives without deference and respect towards the Teacher,

he lives without deference and respect towards Dhamma,

he lives without deference and respect towards the Order,

and he does not complete the training.

Ānanda, whatever monk lives without deference and respect towards the Teacher,

lives without deference and respect towards Dhamma,

lives without deference and respect towards the Order,

and does not complete the training,

he stirs up dispute in the Order,

and that dispute is for the woe of the manyfolk,

the grief of the manyfolk,

the misfortune of the populace,

the sorrow of devas and mankind.

If you, Ānanda, should perceive a source of dispute like this among yourselves

or among others,

you, Ānanda, should strive therein

to get rid of precisely that evil source of disputes.

If you, Ānanda, should perceive no source of dispute like this among yourselves

or among others,

you, Ānanda, should therein follow a course

so that there be no overflowing into the future

of precisely that evil source of disputes.

There is thus the getting rid

of that evil source of disputes,

there is thus no overflowing into the future

of that evil source of disputes.

■

As to this, Ānanda, a monk is infected with worldliness.

Ānanda, whatever monk is harsh,

unmerciful,

he lives without deference and respect towards the Teacher,

he lives without deference and respect towards Dhamma,

he lives without deference and respect towards the Order,

and he does not complete the training.

Ānanda, whatever monk lives without deference and respect towards the Teacher,

lives without deference and respect towards Dhamma,

lives without deference and respect towards the Order,

and does not complete the training,

he stirs up dispute in the Order,

and that dispute is for the woe of the manyfolk,

the grief of the manyfolk,

the misfortune of the populace,

the sorrow of devas and mankind.

If you, Ānanda, should perceive a source of dispute like this among yourselves

or among others,

you, Ānanda, should strive therein

to get rid of precisely that evil source of disputes.

If you, Ānanda, should perceive no source of dispute like this among yourselves

or among others,

you, Ānanda, should therein follow a course

so that there be no overflowing into the future

of precisely that evil source of disputes.

There is thus the getting rid

of that evil source of disputes,

there is thus no overflowing into the future

of that evil source of disputes.

■

As to this, Ānanda, a monk is obstinate and stubborn.

Ānanda, whatever monk is harsh,

unmerciful,

he lives without deference and respect towards the Teacher,

he lives without deference and respect towards Dhamma,

he lives without deference and respect towards the Order,

and he does not complete the training.

Ānanda, whatever monk lives without deference and respect towards the Teacher,

lives without deference and respect towards Dhamma,

lives without deference and respect towards the Order,

and does not complete the training,

he stirs up dispute in the Order,

and that dispute is for the woe of the manyfolk,

the grief of the manyfolk,

the misfortune of the populace,

the sorrow of devas and mankind.

If you, Ānanda, should perceive a source of dispute like this among yourselves

or among others,

you, Ānanda, should strive therein

to get rid of precisely that evil source of disputes.

If you, Ānanda, should perceive no source of dispute like this among yourselves

or among others,

you, Ānanda, should therein follow a course

so that there be no overflowing into the future

of precisely that evil source of disputes.

There is thus the getting rid

of that evil source [33]of disputes,

there is thus no overflowing into the future

of that evil source of disputes.

These, Ānanda, are the six sources of dispute.

These four, Ānanda, are the legal questions.[16]

What four?

A legal question arising out of disputes,

a legal question arising out of censure,

a legal question arising out of offences,

a legal question arising out of obligations.

These, Ānanda, are the four legal questions.

But these seven (rules[17]) which are for deciding legal questions

are for the deciding and the settlement of legal questions arising from time to time:

a verdict in the presence of[18] may be given,

a verdict of innocence may be given,

a verdict of past insanity may be given,

it may be carried out on (his) acknowledgement,

(there is) the decision of the majority,

the decision for specific depravity,

the covering up (as) with grass.

■

And what, Ānanda, is the

'verdict in the presence of'?[19]

As to this, Ānanda, monks dispute, saying:

'It is Dhamma'

or

'It is not Dhamma'

or

'It is discipline'

or

'It is not discipline.'[20]

Ānanda, one and all of these monks should assemble in a complete Order;

having assembled,

what belongs to Dhamma[21] should be threshed out;

having threshed out what belongs to Dhamma

according to how it corresponds here,

so should that legal question be settled.

Thus, Ānanda, is the

'verdict in the presence of';

but here there is the settlement of a particular type of legal question,

namely by the verdict in the presence of.

■

And what, Ānanda, is the

'decision of the majority'?[22]

If these monks, Ānanda, are not able to settle that legal question in this residence,

then, Ānanda, these monks must go to a residence where there are more monks,[23]

and there one and all must assemble in a complete Order;

having assembled,

what belongs to Dhamma must be threshed out;

having threshed out what belongs to Dhamma

according to how it corresponds here,

so should that legal question be settled.

Thus, Ānanda, is

'the decision of the majority';

but here there is the settlement of a particular type of legal question,

namely by the decision of the majority.

■

[34] And what, Ānanda, is the

'verdict of innocence'?[24]

As to this, Ānanda, monks reprove a monk for a serious offence like this:

one involving defeat[25]

or one bordering on defeat, saying:

'Does the venerable one remember having fallen into a serious offence like this:

one involving defeat

or one bordering on defeat?

If he says:

'I, your reverences, do not remember having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat,'

to that monk, Ānanda, a verdict of innocence should bo given.

Thus, Ānanda, is the

'verdict of innocence';

but here there is the settlement of a particular type of legal question,

namely by the verdict of innocence.

■

And what, Ānanda, is the

'verdict of past insanity'?[26]

As to this, Ānanda, monks reprove a monk for a serious offence like this,

either one involving defeat

or one bordering on defeat.'

If he says:

'I, your reverences, do not remember having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat,'

then, denying this,

he is pressed (by the monks), saying:

'Please, venerable one,

do find out properly

whether you remember having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat.'

If he says:

'I, your reverences, had become crazy

and had lost my mental balance;[27]

while I was crazy,

much was perpetrated and said by me

that was not worthy of a recluse.

I do not remember that.

That was done by me while I was insane,'

to that monk, Ānanda, a verdict of past insanity should be given.

Thus, Ānanda, is the

'verdict of past insanity';

but here there is the settlement of a particular type of legal question,

namely by the verdict of past insanity.

■

And what, Ānanda, is the

'carrying out (of a formal act) on the acknowledgement of (a monk)'?[28]

As to this, Ānanda, a monk

whether reproved or not reproved

remembers an offence,

reveals it,

discloses it.

That monk, Ānanda,

having approached an older monk,

having arranged his upper robe over one shoulder,

having saluted the older monk's feet,

having sat down on his haunches,

raising his joined palms,

should speak thus to him:

'I, revered sir, have fallen into such and such an offence which I confess.'

He speaks thus:

'Do you see it?'

'I see it.'

'Will you be restrained in the future?'

I will be restrained.'

Thus, Ānanda, is the 'carrying out [35] (of a formal act) on the acknowledgement of a monk';

but here there is the settlement of a particular type of legal question,

namely by the carrying out (of a formal act) on the acknowledgement (of a monk).

■

And what, Ānanda, is the

'decision for specific depravity'?[29]

As to this, Ānanda, monks reprove a monk for a serious offence like this,

either one involving defeat

or one bordering on defeat,

saying:

'Does the venerable one remember having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat?'

If he says:

'I, your reverences, do not remember having fallen into a serious offence like this,

either one involving defeat

or one bordering or defeat,'

then, denying it,

he is pressed (by the monks) who say:

'Please, venerable one,

do find out properly

whether you remember having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat.'

If he says:

'I, your reverences,

do not remember having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat;

but I remember, your reverences,

having fallen into such and such a slight offence,'

then, denying this,

he is pressed (by the monks) who say:

'Please, venerable one,

do find out properly

if you remember having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat.'

If he speaks thus:

'Certainly, your reverences,

although I have not been asked,

I will acknowledge having fallen into this slight offence;

then how could I,

since I have been asked,

not acknowledge having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat?'

Someone[30] says to him:

'If you, your reverence,

when not asked,

will not acknowledge having fallen into this slight offence,

how will you,

when asked whether you have fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat,

acknowledge it?

Please, venerable one, do find out properly whether you remember having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat.'

He then says:

'I do remember, your reverence, having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat.

When I said:

'I do not remember having fallen into a serious offence like this,

either one involving defeat

or one bordering on defeat -

I was speaking thus for fun,

I spoke in jest.'

Thus, Ānanda, is the

'decision for specific depravity';

but here there is the settle- [36] ment of a particular type of legal question, namely by the decision for specific depravity.

■

And what, Ānanda, is the

'covering up (as) with grass'?[31]

As to this, Ānanda, while monks live striving,

quarrelling,

disputing,

much is perpetrated and spoken

that is not worthy of a recluse.

Ānanda, one and all of these monks

should gather together in a complete Order;

having gathered together,

an experienced monk from one of the factions of monks,

rising from his seat,

having arranged his upper robe over one shoulder,

having joined his palms in salutation,

should inform the Order,

saying:

'Revered sirs, let the Order listen to me.

While we were striving,

quarrelling,

disputing,

much was perpetrated and spoken

that was not worthy of a recluse.

If it seems right to the Order,

I would confess whatever is the offence of the venerable ones

as well as whatever is my own offence,

both for the sake of the venerable ones

and for my own sake,

unless it is a heavy sin,[32]

unless it is connected with the laity,[33]

(so as to obtain) a covering up (as) with grass.'

After that, an experienced monk from the other faction of monks,

rising from his seat,

having arranged his upper robe over one shoulder,

having joined his palms in salutation,

should inform the Order,

saying:

'Revered sirs, let the Order listen to me.

While we were striving,

quarrelling,

disputing,

much was perpetrated and spoken

that was not worthy of a recluse.

If it seems right to the Order,

I would confess whatever is the offence of the venerable ones

as well as whatever is my own offence,

both for the sake of the venerable ones

and for my own sake,

unless it is a heavy sin,

unless it is connected with the laity,

(so as to obtain) a covering up (as) with grass.'

Thus, Ānanda, is the

'covering up (as) with grass';

but here there is the settlement of a particular type of legal question,

namely by the covering up (as) with grass.

Ānanda, these six things are to be remembered;[34]

making for affection,

making for respect,

they conduce to concord,

to lack of contention,

to harmony

and unity.

What six?

Herein, Ānanda, a monk should offer his fellow Brahma-farers a friendly act of body

both in public and in private.

This is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

to harmony

and unity.

■

And again, Ānanda, a monk should offer his fellow Brahma-farers a friendly act of speech

both in public and in private.

This is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

to harmony

and unity.

■

And again, Ānanda, a monk should offer his fellow Brahma-farers a friendly act of thought

both in public and in private.

This is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

to harmony

and unity.

■

And again, Ānanda, whatever are those lawful acquisitions,

lawfully acquired,

if they be even but what is put into the begging bowl -

a monk should be one to enjoy sharing such acquisitions,

to enjoy them in common with his virtuous fellow [37] Brahma-farcrs.

This is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

to harmony

and unity.

■

And again, Ānanda, whatever are those moral habits that are faultless,

without flaw,

spotless,

without blemish,

freeing,

praised by wise men,

untarnished,

conducive to concentration -

a monk should dwell united in moral habits such as these

with his fellow Brahma-farcrs,

both in public and in private.

This is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

to harmony

and unity.

■

And again, Ānanda, whatever view is ariyan,

leading onwards,

leading him who acts according to it

to the complete destruction of anguish -

a monk should dwell united in such a view as this

with his fellow Brahma-farers,

both in public and in private.

This is a thing to be remembered,

making for affection,

making for respect,

which conduces to concord,

to lack of contention,

to harmony

and unity.

Ānanda, these are the six things to be remembered,

making for affection,

making for respect,

which conduce to concord,

to lack of contention,

to harmony

and unity.

If you, Ānanda, undertaking these six things to be remembered

should practise them,

would you, Ānanda, see any way of speech,

subtle or gross,

that you could not endure?[35]

"No, revered sir."

"Wherefore, Ānanda, undertaking these six things to be remembered,

practise them;

for a long time it will be for your welfare and happiness."

Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Discourse at Samagaina:

The Fourth

[1] The introductory part of this Sta. is the same as D. iii 117-118 (Pāsādika Suttanta). The strifes following Nātaputta's death are also repeated at D. iii 210. Another Discourse given by Gotama while he was staying by the lotus-pool near Sāmagāma is recorded at A. iii. 309.

[2] Cf. M. ii. 3, D. i. 8, and see notes at Dial. i. 14-15.

[3] aviciṇṇa. Most contexts have v.l. adhiciṇṇa.

[4] MA. iv. 33 gives cirakālasevanavasena.

[5] Cf. Vin. i. 60, M. ii. 122, S. i. 160.

[6] cara vādappamokkhāya. MA. iv. 33 says, "Taking a bag with food, and approaching this (person) and that, go along seeking further for thinking out the argument," vādappamokkhatthāya. But DA. i. 91 says, "Go away so as to free yourself from anger, train yourself having gone here and there." Cf. cara at Vin. iv. 139, and also see Dial. i. 15, n. 3.

[7] "Free yourself from the speech that has been refuted by me," MA. iv. 33.

[8] Nātaputtiyesu, among Nāta's sons, explained at MA. iv. 33 as Nātaputta's antevāsika, his (resident) pupils.

[9] paṭivāṇarūpa, no longer respectful.

[10] samaṇuddesa defined by sāmaṇera at Vin. iv. 139. Cunda was, according to MA. iv. 36, Sāriputta's younger brother, called "the novice" before he was ordained. Thag. 141-142 ascribes verses to Mahā-Cunda, also said to be Sāriputta's younger brother; see Pss. Breath. p. 119, n. 1.

[11] Last phrase also at Vin. ii. 89, D. iii. 246, S. ii. 255, A. i. 19.

[12] As above, p. 25.

[13] MA. iv. 37 honourably points out that the dispute between two monks (recorded in the Kosambakkhandhaka, Vin. i. 352 ff.) grew to such great proportions that the people split into two factions.

[14] adhipātimokkha. MA. iv. 38 gives rather an elaborate explanation: a monk who claims a state of further-men falls into a Pārājika offence (No. IV); beginning with this, six rules of training are laid down in the Parivāra; with the exception of these, all the remaining rules of training are called adhipātimokkha.

[15] Cf. Vin. ii. 89 with the following, and see B.D. v. 118; also D. iii. 246.

[16] adhikaraṇa, or adjudication. The four adhikaraṇa are explained at Vin. ii. 88. See also Vin. iii. 164, iv. 126, 238.

[17] dhammā at Vin. iv. 207, but Dhamma as "rule" is more or less Vinaya in usage. Cf. also D. iii. 254, A. iv. 144.

[18] On these ways of settling legal questions, see Vin. iv. 207 and B.D. iii. 153 f. for notes and further references.

[19] See Vin. ii. 93.

[20] Cf. Vin. ii. 88.

[21] dhammanetti. P.E.D. says netti = niyāma.

[22] Here the usual order is altered. On yebhuyyasikā see Vin. ii. 93 ff.

[23] Even two or three more, MA. iv. 48.

[24] sativinaya. See Vin. i. 325, ii. 79 f., 99 f.; and G.S. i. 85, n. 7.

[25] A pārājika offence.

[26] amūḷhavinaya. See Vin. ii. 80 f. 100, and cf. Vin. i. 123.

[27] The words here are slightly different from those at Vin. ii. 81. Cf. S. i. 126.

[28] patiññālakaraṇa. See Vin. i. 325, ii. 83.

[29] tassapāpiyyasikā. See Vin. ii. 85 f., A. iv. 347.

[30] so. Chalmers: "the spokesman," Neumann: "jener."

[31] tiṇavatthāraka. Cf. Vin. ii. 86 f.

[32] MA. iv. 50, a pārājika or saṇghādisesa offence.

[33] MA. iv. 50 says that this refers to a monk reviling or insulting householders.

[34] As at M. i. 322.

[35] For the last sentence, cf. M. i. 129.

Majjhima Nikāya

III. Upari Paṇṇāsa

1. Devadaha Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

1. The Devadaha Division

105. Discourse to Sunakkhatta

Sunakkhatta Suttaṃ

[37]

THUS have I heard:

At one time the Lord was staying near Vesālī

in the Great Grove in the hall of the Gabled House.

Now at that time a number of monks declared

in the Lord's presence

that they had profound knowledge,

saying:

"We comprehend that destroyed is birth,

brought to a close the Brahma-faring,

done is [38] what was to be done,

there is no more of being such or so."

Sunakkhatta the son of a Licchavi[1] heard

that a number of monks declared

in the Lord's presence

that they had profound knowledge,

saying:

"We comprehend that destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so."

Then Sunakkhatta the son of a Licchavi approached the Lord;

having approached

and greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Sunakkhatta the son of a Licchavi spoke thus to the Lord:

"I have heard, revered sir,

that a number of monks declared

in the Lord's presence

that they had profound knowledge,

saying:

'We comprehend that destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.'

Revered sir, did those monks

who declared in the Lord's presence

that they had profound knowledge, saying:

'We comprehend that destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so' -

did they declare properly

that they had profound knowledge,

or were there perhaps some monks there

who, out of over-conceit,[2] declared that they had profound knowledge?"

"Sunakkhatta, among the monks

who in my presence

declared that they had profound knowledge,

saying:

'We comprehend that destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so,'

there were some monks there

who declared properly

that they had profound knowledge,

but there were also some monks there

who, out of over-conceit,

declared that they had profound knowledge.

As to this, Sunakkhatta,

those monks who declared properly

that they had profound knowledge,

for them it is so.

But as to those monks, Sunakkhatta,

who, out of over-conceit,

declared that they had profound knowledge,

it occurs to the Tathāgata:

'I should teach these Dhamma.'

And so it is in this case, Sunakkhatta,

that it occurs to the Tathāāgata:

'I should teach these Dhamma.'

But there are moreover

some foolish persons here

who, having constructed a question,

approach the Tathāāgata

and ask (him).

In this case, Sunakkhatta,

this too occurs to the Tathāgata:

'I should teach these Dhamma,'

and it does not occur to him (to think) otherwise."

"It is the right time for this, Lord,

it is the right time for this, Well-farer.

The monks, having heard from the Lord whatever Dhamma

the Lord may teach,

will remember it."

"Well then, Sunakkhatta, listen,

attend carefully

and I will speak."

"Yes, revered sir,"

Sunakkhatta the son of a Licchavi answered the Lord in assent.

The Lord spoke thus: [39]

"These five, Sunakkhatta, are the strands of sense-pleasure.[3]

What five?

Material shapes cognisable by the eye,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Sounds cognisable by the ear,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Smells cognisable by the nose,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

Touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

These, Ānanda, are the five strands of sense-pleasures.

But this situation exists, Sunakkhatta,

when some individual here

may be set on the material things of the world,[4]

and the talk of the individual

who is set on the material things of the world

follows a pattern

in accordance with which he reflects and ponders,

and he associates with that man

under whom he finds felicity;

but when there is talk[5] connected with imperturbability

he does not listen,

does not lend ear,

does not arouse his mind to profound knowledge,[6]

and he does not associate with that man

under whom he does not find felicity.

Sunakkhatta, it is like a man

who may have been absent a long time

from his own village or market town

and may see a man recently come from that village or market town;

he would ask him about the safety of that village or market town

and about the plentifulness of the food and absence of sickness;

that man might speak to him about the safety of that village or market town

and about the plentifulness of the food and absence of sickness.

What do you think about this, Sunakkhatta?

Would not that man listen,

lend ear,

arouse his mind to profound knowledge,

and would he not associate with that man

under whom he found felicity?"

"Yes, revered sir."

"Even so, Sunakkhatta, the situation exists

when some individual here may be set on the material things of the world,

and the talk of the individual

who is set on the material things of the world

follows a pattern

in accordance with which he reflects and ponders,

and he associates with that man

under whom he finds felicity;

but when there is talk connected with imperturbability

he does not listen,

does not lend ear,

does not arouse his mind to profound knowledge,

and he does not associate with that man

under whom he does not find felicity.

He should be spoken of as an individual who is set on the material things of the world.

[40] But this situation exists, Sunakkhatta,

when some individual here

may be set on imperturbability,

and the talk of the individual, Sunakkhatta,

who is set on imperturbability

follows a pattern

in accordance with which he reflects and ponders,

and he associates with that man

under whom he finds felicity;

but when there is talk connected with the material things of the world

he does not listen,

does not lend ear,

does not arouse his mind to profound knowledge,

and he does not associate with that man

under whom he does not find felicity.

Sunakkhatta, as a sere leaf,

loosened from its stalk,

cannot become green again,[7]

even so, Sunakkhatta,

when the fetter of the material things of the world

is loosened by that individual

who is set on imperturbability

he should be spoken of

as an individual who is set on imperturbability

for he is released from the material things of the world.

But this situation exists, Sunakkhatta,

when some individual here

may be set on no-thing,

and the talk of the individual, Sunakkhatta,

who is set on the plane of no-thing

follows a pattern

in accordance with which he reflects and ponders,

and he associates with that man

under whom he finds felicity;

but when there is talk connected with imperturbability

he does not listen,

does not lend ear,

does not arouse his mind to profound knowledge,

and he does not associate with that man

under whom he does not find felicity.

Sunakkhatta, as a rock

that is broken in two

cannot become whole again,[8]

even so, Sunakkhatta, when the fetter of imperturbability

is broken by that individual

who is set on the plane of no-thing,

he should be spoken of

as an individual who is set on the plane of no-thing

for he is released from the fetter of imperturbability.

But this situation exists, Sunakkhatta,

when some individual here

may be set on the plane of neither-perception-nor-non-perception,

and the talk of the individual, Sunakkhatta,

who is set on the plane of neither-perception-nor-non-perception

follows a pattern

in accordance with which he reflects and ponders,

and he associates with that man

under whom he finds felicity;

but when there is talk connected with the plane of no-thing

he does not listen,

does not lend ear,

does not arouse his mind to profound knowledge,

and he does not associate with that man

under whom he does not find felicity.

It is like a man, Sunakkhatta,

who after eating a meal of dainties

might throw away (the remains).

What do you think about this, Sunakkhatta?

Would that man have any further desire for that meal?"

[41] "No, revered sir.

What is the reason for this?

That meal, revered sir, is considered to be objectionable."

"Even so Sunakkhatta,

when that fetter of the plane of no-thing

is laid aside by the individual

who is set on the plane of neither-perception-nor-non-perception,

he should be spoken of

as an individual who is set on the plane of neither-perception-nor-non-perception

for he is released from the fetter

of the plane of no-thing.

But this situation exists, Sunakkhatta,

when some individual here

may be set on perfect nibbāna,[9]

and the talk of the individual, Sunakkhatta,

who is set on perfect nibbāna

follows a pattern

in accordance with which he reflects and ponders;

and he associates with that man

under whom he finds felicity;

but when there is talk connected with the plane of neithcr-perception-nor-non-perception

he does not listen,

does not lend ear,

does not arouse his mind to profound knowledge,

and he does not associate with that man

under whom he does not find felicity.

Sunakkhatta, as a palm-tree

whose crown has been cut off

cannot grow again,

even so, Sunakkhatta,

when the plane of neithcr-perception-nor-non-perception

is cut off for an individual who is set on perfect nibbāna,

cut off at the root,

made like a palm-tree

that, eradicated, is not liable to rise up again in the future,

he should be spoken of as an individual

who is set on perfect nibbāna for he is released from the fetter

of the plane of neither-perception-nor-non-perception.

But this situation exists, Sunakkhatta,

when it occurs to some monk here that:

'Craving has been called a dart[10] by the Recluse[11]

the virus of ignorance

wracks (a man) with desire,

attachment

and ill will.

The dart of craving

has been got rid of by me,

drained off is the virus of ignorance,

I am set on perfect nibbāna' -

he may be thus proud of his existing goal.

He may give himself up

to such things as are deleterious

to one who is set on perfect nibbāna:

he may give himself up to deleterious vision of material shapes through the eye,

he may give himself up to deleterious sounds through the ear

he may give himself up to deleterious smells through the nose

he may give himself up to deleterious tastes through the tongue

he may give himself up to deleterious touches through the body

he may give himself up [42] to deleterious mental states through the mind.

While he is given up to deleterious vision of material shapes through the eye,

while he is given up to deleterious sounds through the ear

while he is given up to deleterious smells through the nose

while he is given up to deleterious tastes through the tongue

while he is given up to deleterious touches through the body

while he is given up to deleterious mental states through the mind,

attachment may assail his thought;

with his thought assailed by attachment

he may come to death

or to pain like unto death.

It is as if, Sunakkhatta,

a man were pierced by an arrow[12] that was thickly smeared with poison;

his friends and acquaintances,

kith and kin,

might procure a physician and surgeon;

that physician and surgeon

might cut round the opening of his wound with a knife;

having cut round the opening of the wound with the knife,

he might probe for the arrow with a (surgeon's) probe;

having probed for the arrow with the (surgeon's) probe,

he might extract the arrow,

he might drain off the virus

leaving some behind

but thinking none remained,

and he might speak thus:

'My good man,

the arrow has been extracted from you,

the virus drained off

so that none is left,

there is no[13] danger for you,

but you should eat only beneficial foods

and take care

lest, eating deleterious foods,

your wound discharges.

And from time to time

you should bathe the wound,

from time to time

you should anoint the opening of the wound,

but take care

lest, bathing the wound from time to time,

anointing the opening of the wound from time to time,

the old blood cakes on the wound.

And take care

if you are anxious to go out

into the wind and the heat of the sun,

for unless you are careful

when you go out into the wind and the heat of the sun,

dust and dirt[14]

may assail the opening of the wound.

But if you, my good man,

take care of the wound,

the wound will heal.'

It may occur to him:

'The arrow has been extracted,

the virus drained off so that none remains,

and there is no danger for me,'

and so he may eat only deleterious foods,

and while doing so his wound may discharge;

and he may not bathe the wound from time to time

nor anoint the opening of the wound from time to time;

not bathing the wound from time to time

nor anointing the opening of the wound from time to time,

the old blood may cake on the opening of the wound;

and if he is anxious to go out

into the wind and the heat of the sun,

dust and dirt may assail the opening of the wound;

and if he should not take care of the opening of the wound

the wound does not heal.

Both because he does precisely the deleterious things [43]

and because,

although when the noisome virus was drained off

some remained,

the wound may increase in size.[15]

With the wound increased in size

he may come to death

or to pain like unto death -

even so, Sunakkhatta, the situation exists

when it might occur to some monk here that

'Craving has been called a dart by the Recluse;

the virus of ignorance wracks (a man) with desire,

attachment

and ill-will.

That dart of craving has been got rid of by me,

drained off is the virus of ignorance,

I am set on perfect nibbāna' -

he may be thus proud of his existing goal.

He may give himself up

to such things as are deleterious

to one who is set on perfect nibbāna:

he may give himself up to deleterious vision of material shapes through the eye,

he may give himself up to deleterious sounds through the ear

he may give himself up to deleterious smells through the nose

he may give himself up to deleterious tastes through the tongue

he may give himself up to deleterious touches through the body

he may give himself up to deleterious mental states through the mind.

While he is given up to deleterious vision of material shapes through the eye,

while he is given up to deleterious sounds through the ear

while he is given up to deleterious smells through the nose

while he is given up to deleterious tastes through the tongue

while he is given up to deleterious touches through the body

while he is given up to deleterious mental states through the mind,

attachment may assail his thought;

with his thought assailed by attachment

he may come to death

or to pain like unto death.

For this, Sunakkhatta, is death in the discipline for an ariyan:

when, disavowing the training,

he returns to the secular life;

and this, Sunakkhatta, is pain like unto death:

when he falls into a grievous[16] offence.

But this situation exists, Sunakkhatta,

when it may occur to some monk here:

'Craving has been called a dart by the Recluse;

the virus of ignorance wracks (a man) with desire,

attachment

and ill-will.

That dart of craving has been got rid of by me,

drained off is the virus of ignorance,

I am set on perfect nibbāna' -

Precisely because lie is set on perfect nibbāna

he may not give himself up to those things

which are deleterious to one set on perfect nibbāna:

he may not give himself up to deleterious vision of material shapes through the eye,

he may not give himself up to deleterious sounds through the ear

he may not give himself up to deleterious smells through the nose

he may not give himself up to deleterious tastes through the tongue

he may not give himself up to deleterious touches through the body

he may not give himself up to deleterious mental states through the mind.

Attachment may not assail the thought

of one not given up to deleterious vision of material shapes through the eye of one not given up to deleterious sounds through the ear

of one not given up to deleterious smells through the nose

of one not given up to deleterious tastes through the tongue

of one not given up to deleterious touches through the body

of one not given up to deleterious mental states through the mind;

while his thought is not assailed by attachment,

he may not come to death

or to pain like unto death.

It is as if Sunakkhatta,

a man were pierced by an arrow

that was thickly smeared with poison;

his friends and acquaintances,

his kith aṃd kin

might procure a physician and surgeon;

that physician and surgeon

might cut round the opening of his wound with a knife;

having cut round the opening of the wound with the knife,

he might probe for the arrow with a (surgeon's) probe;

having probed for the arrow with the (surgeon's) probe,

he might extract the arrow,

he might drain off the virus

with none remaining,

and he might speak thus:

'My good man,

the arrow has been extracted from you,

the virus drained off

so that none is left,

there is no danger for you,

but you should eat only beneficial foods

and take care

lest, eating deleterious foods,

your wound discharges.

And from time to time

you should bathe the wound,

from time to time

you should anoint the opening of the wound,

but take care

lest, bathing the wound from time to time,

anointing the opening of the wound from time to time,

the old blood cakes on the wound.

And take care

if you are anxious to go out

into the wind and the heat of the sun,

for unless you are careful

when you go out into the wind and the heat of the sun,

dust and dirt

may assail the opening of the wound.

But if you, my good man,

take care of the wound,

the wound will heal.'

It may occur to him:

The arrow has been extracted,

the virus drained off

so that none remains,

and there is no danger for me,'

but he may eat only beneficial foods,

and while doing so

his wound may not discharge;

and he may bathe the wound from time to time

and anoint the opening of the wound from time [44] to time;

since he bathes the wound from time to time

and anoints the opening of the wound from time to time,

the old blood will not cake on the opening of the wound;

and if he is not anxious to go out into the wind and the heat of the sun,

dust and dirt will not assail the opening of the wound;

and if he should take care of the opening of the wound,

the wound heals.

Both because he does only the beneficial things

and because the noisome virus is drained off with none remaining,

the wound will close up;

when the wound is closed by the skin

he will not come to death

or to pain like unto death -

even so, Sunakkhatta, the situation exists

when it might occur to some monk here:

'Craving has been called a dart by the Recluse;

the virus of ignorance wracks (a man) with desire,

attachment

and ill-will.

That dart of craving has been got rid of by me,

drained off is the virus of ignorance,

I am set on perfect nibbāna' -

Precisely because lie is set on perfect nibbāna

he may not give himself up to those things

which are deleterious to one set on perfect nibbāna:

he may not give himself up to deleterious vision of material shapes through the eye,

he may not give himself up to deleterious sounds through the ear

he may not give himself up to deleterious smells through the nose

he may not give himself up to deleterious tastes through the tongue

he may not give himself up to deleterious touches through the body

he may not give himself up to deleterious mental states through the mind.

Attachment may not assail the thought

of one not given up to deleterious vision of material shapes through the eye of one not given up to deleterious sounds through the ear

of one not given up to deleterious smells through the nose

of one not given up to deleterious tastes through the tongue

of one not given up to deleterious touches through the body

of one not given up to deleterious mental states through the mind;

while his thought is not assailed by attachment,

he may not come to death

or to pain like unto death.

I have made this simile, Sunakkhatta,

for the sake of clarifying the meaning.

Just this is the meaning here:

'The wound,' Sunakkhatta,

is a synonym for the six inner (sense-) fields.

'The virus,' Sunakkhatta,

is a synonym for ignorance.

'The arrow,' Sunakkhatta,

is a synonym for craving.

'The (surgeon's) probe,' Sunakkhatta,

is a synonym for mindfulness.

'The knife' Sunakkhatta,

is a synonym for the ariyan wisdom.

'The physician and surgeon,' Sunakkhatta,

is a synonym for the Tathāāgata,

perfected one,

fully Self-Awakened One.

Indeed, Sunakkhatta,

a monk who restrains himself

among the six fields of (sensory) impingement,

thinking:

'Clinging is the root of anguish,'

and having understood it so,

is without clinging,

freed by the destruction of clinging.[17]

That he should focus his body on clinging

or devote his thought to it,

this situation does not exist.

It is as if, Sunakkhatta,

there were a bronze goblet,

fair and [45] fragrant,

but charged with poison;

then a man might come along,

anxious to live,

anxious not to die,

anxious for happiness,

recoiling from pain.

What do you think about this, Sunakkhatta?

Would that man drink out of this bronze goblet if he knew:

'Having drunk from this,

I will come to death

or to pain like unto death'?"

"No, revered sir."

"Even so, Sunakkhatta,

that monk who restrains himself

among the six fields of (sensory) impingement,

thinking:

'Clinging is the root of anguish,'

having understood it so

is without clinging,

freed by the destruction of clinging.

That he should focus his body on clinging

or devote his thought to it -

this situation does not exist.

Sunakkhatta, it is like a deadly poisonous snake;

and a man might come along

anxious to live,[18]

anxious not to die,

anxious for happiness,

recoiling from pain.

What do you think about this, Sunakkhatta?

Would that man proffer[19] his hand or toe[20]

to that deadly poisonous snake

if he knew:

'If I am bitten by this,

I will come to death

or pain like unto death'?"

"No, revered sir."

"Even so, Sunakkhatta,

that monk who restrains himself

among the six fields of (sensory) impingement,

thinking:

'Clinging is the root of anguish,'

having understood it so

is without clinging,

freed by the destruction of clinging.

That he should focus his body on clinging

or devote his thought to it -

this situation does not exist."

Thus spoke the Lord.

Delighted, Sunakkhatta the son of a Licchavi rejoiced in what the Lord had said.

Discourse to Sunakkhatta:

The Fifth

[1] See M. Sta. 12.

[2] Cf. A. v. 102 ff.

[3] As at M. i. 85, etc.

[4] loktāmisa; cf. M. i. 12, 155 f.

[5] kathāya kacchāmanāya, lit. when talk is being talked. Kacchamāna, pass. pres. part, of katheti, also at A. iii. 181.

[6] Cf. Vin. i. 10; D. i. 230-231.

[7] Cf. Vin. i. 96, iii. 47.

[8] Cf. Vin. i. 97.

[9] sammā-nibbāna, an unusual expression on which MA. iv. on the above passage makes no comment. It is by no means a foregone conclusion that the individual who is intent on it will win it, see below. It is possibly comparable to the final meditative stage: that where perceiving and feeling are stopped.

[10] Cf. S. i. 140.

[11] MA. iv. 55, Buddhasamana.

[12] salla is arrow as well as dart. For this simile, cf. M. ii. 216.

[13] Text reads alañ ca, but MA. iv. 65 reads analañ ca as does M. text nine lines lower down.

[14] rajosuka. MA. iv. 55 says rajo ca vīhisukādi ca sukaṃ. Has suka any connection with awns of barley or paddy?

[15] puṭhuttaṃ. MA. iv. 55 explains by mahantabhāvaṃ, greatness.

[16] saṇkiliṭṭha usually means tarnished, soiled, corrupt. MA. iv. 55 gives garuka, serious, weighty.

[17] Cf. M. i. 454, A. ii. 24.

[18] Cf. M. i. 315.

[19] dajjā.

aṇguṭṭha. "Thumb" to parallel "toe", better fits the mental image conjured by the simile.

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

1. Devadaha Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

1. The Devadaha Division

106. Discourse on Beneficial Imperturbability

Āṇañja-Sappāya Suttaṃ

[46]

THUS have I heard:

At one time the Lord was staying among the Kuru people

in the township of the Kurus called Kammāssadhamma.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Impermanent,[2] monks, are pleasures of the senses,

hollow,[3]

lying,[4]

of the nature of falsehood;[5]

this chatter of fools, monks,

is made of illusion.

Those pleasures of the senses

that are here and now[6]

and those pleasures of the senses

that are hereafter,[7] and those

perceptions of pleasures of the senses

that are here and now

and those perceptions of pleasures of the senses

that are hereafter -

both[8] are of Māra's realm;

this is Māra's sphere,

this is Māra's crop,[9]

this is Māra's pasturage.[10]

Here these evil unskilled intentions[11]

conduce to covetousness

and ill-will

and destruction,

and these create a stumbling-block here

in the training of an ariyan disciple.

As to this, monks,

an ariyan disciple reflects thus:

'Those pleasures of the senses

that are here and now

and those pleasures of the senses

that are hereafter, and those

perceptions of pleasures of the senses

that are here and now

and those perceptions of pleasures of the senses

that are hereafter -

both are of Māra's realm;

this is Māra's sphere,

this is Māra's crop,

this is Māra's pasturage.

Here these evil unskilled intentions

conduce to covetousness

and ill-will

and destruction,

and these create a stumbling-block here

in the training of an ariyan disciple.

Suppose I were to abide

with thought that is far-reaching,

wide-spread,

with a determined[12] mind,

having overcome the world.[13]

For if I abide with my thought far-reaching,

wide-spread,

with my mind determined,

having over- [47] come the world,

these that are unskilled evil intentions:

covetousness,

ill-will

and destruction,

will not come to be;

and by my getting rid of these

my thought[14] will not be limited[15]

(but) immeasurable,[16]

well-developed.'[17]

While he is faring along thus,

abiding given over to this,

his thought is peaceful in its sphere;[18]

if he is serene

either he comes to imperturbability now

or he is intent on wisdom.[19]

At the breaking up of the body after dying

this situation exists,

that that evolving consciousness[20]

may accordingly[21] reach imperturbability.

This, monks, is pointed to

as the first course in beneficial imperturbability.

And again, monks, an ariyan disciple reflects thus:[22]

'There are those pleasures of the senses

that are here and now

and those pleasures of the senses

that are hereafter,

and there are those perceptions

of pleasures of the senses that are here and now

and those perceptions

of pleasures of the senses that are hereafter,

and whatever is material shape

is material shape (consisting of) the four great elementals

and derived from them.'

While he is faring along thus,

abiding given over to this,

his thought is peaceful in its sphere;

if he is serene

either he comes to imperturbability now[23]

or he is intent on wisdom.

At the breaking up of the body after dying

this situation exists,

that that evolving consciousness

may accordingly reach imperturbability.

This, monks, is pointed to

as the second course in beneficial imperturbability.

And again, monks, an ariyan disciple reflects thus:[24]

There [48] are those pleasures of the senses

that are here and now

and those pleasures of the senses that are hereafter,

and there are those perceptions of pleasures of the senses

that are here and now

and those perceptions of pleasures of the senses

that are hereafter,

and there are those material shapes

that are here and now

and those material shapes

that are hereafter,

and there are those perceptions of material shapes

that are here and now

and those perceptions of material shapes

that are hereafter;

and those perceptions of material shapes that are here and now[25]

and those perceptions of material shapes that are hereafter -

both are impermanent.

What is impermanent

is not worth rejoicing over

nor worth approval

nor worth cleaving to.'

While he is faring along thus,

abiding given over to this,

his thought is peaceful in its sphere;

if he is serene

either he comes to imperturbability now[26]

or he is intent on wisdom.

At the breaking up of the body after dying

this situation exists,

that that evolving consciousness

may accordingly reach imperturbability.

This, monks, is pointed to

as the third course in beneficial imperturbability.

And again, monks, an ariyan disciple reflects thus:[27]

There are those pleasures of the senses

that are here and now

and those pleasures of the senses that are hereafter,

and there are those perceptions of pleasures of the senses

that are here and now

and those perceptions of pleasures of the senses

that are hereafter,

and there are those material shapes

that are here and now

and those material shapes

that are hereafter,

and there are those perceptions of material shapes

that are here and now

and those perceptions of material shapes

that are hereafter,

and there are those perceptions of imperturbability -

where all those perceptions are stopped without remainder,

that is the real,

that the excellent,[28]

that is to say the plane of no-thing.'

While he is faring along thus,

abiding given over to this,

his thought is peaceful in its sphere;

if he is serene

either he comes to the plane of no-thing now

or he is intent on wisdom.

At the breaking up of the body after dying

this situation exists,

that that evolving consciousness

may accordingly reach the plane of no-thing.

This, monks, is pointed to

as the first course for the beneficial plane of no-thing.

And again, monks, an ariyan disciple,

forest-gone

or gone to the root of a tree,

reflects thus:[29]

'Empty[30] is this of self

or of what belongs to self.'[31]

While he is faring along thus,

abiding given over to this,

his thought is peaceful in its sphere;

if he is serene

either he comes to the plane of no-thing now

or he is intent on wisdom.

At the break- [49] ing up of the body after dying

this situation exists,

that that evolving consciousness

may accordingly reach the plane of no-thing.

This, monks, is pointed to

as the second course for the beneficial plane of no-thing.

And again, monks, an ariyan disciple reflects thus:[32]

'I am naught of anyone

anywhere

nor is there anywhere

aught of mine.'[33]

While he is faring along thus,

abiding given over to this,

his thought is peaceful in its sphere;

if he is serene

either he comes to the plane of no-thing now

or he is intent on wisdom.

At the breaking up of the body after dying

this situation exists,

that that evolving consciousness

may accordingly reach the plane of no-thing.

This, monks, is pointed to

as the third course for the beneficial plane of no-thing.

And again, monks, an ariyan disciple reflects thus :[34]

There are those pleasures of the senses

that are here and now

and those pleasures of the senses that are hereafter,

and there are those perceptions of pleasures of the senses

that are here and now

and those perceptions of pleasures of the senses

that are hereafter,

and there are those material shapes

that are here and now

and those material shapes

that are hereafter,

and there are those perceptions of material shapes

that are here and now

and those perceptions of material shapes

that are hereafter,

and there are those perceptions of imperturbability,

and there are those perceptions of the plane of no-thing -

where all those perceptions are stopped without remainder,

that is the real,

that the excellent,

that is to say the plane of neither-perception-nor-non-perception.'

While he is faring along thus,

abiding given over to this,

his thought is peaceful in its sphere;

if he is serene

either he comes to the plane of neithcr-perception-nor-non-perception now

or he is intent on wisdom.

At the breaking up of the body after dying

this situation exists,

that that evolving consciousness

may accordingly reach the plane of neither-perception-nor-non-perception.

This; monks, is pointed to

as the course for the beneficial plane of neither-perception-nor-non-perception."

When this had been said

the venerable Ānanda, spoke thus to the Lord:

"Revered sir, if a monk is here faring along thus and thinks:

'Had it not been

it would not be mine;

if it be not

it will not be mine;[35]

I am getting rid of what is,

of what has come to be' -

he is [50] thus acquiring equanimity.[36]

Has not this monk, revered sir,

attained final nibbāna?"

"It may be, Ānanda, that some monk here

attains final nibbāna.

It may be that another monk here

does not attain final nibbāna."

"What is the cause, revered sir,

what the reason

that some monk here

may attain final nibbāna,

but that some other monk here

may not attain final nibbāna?"[37]

"As to this, Ānanda,

if a monk is here

faring along thus

and thinks:

'Had it not been

it would not be mine;

if it be not

it will not be mine;

I am getting rid of what is,

of what has come to be'-

he is thus acquiring equanimity.

He rejoices in this equanimity,

approves of it

and cleaves to it.

While he rejoices in this equanimity,

approves of it

and cleaves to it,

consciousness is dependent on it,

grasping after it.

A monk who has grasping, Ānanda,

does not attain final nibbāna."[38]

"But where,[39] revered sir,

does a monk grasp

who is grasping?"[40]

"The plane of neither-perception-nor-non-perception, Ānanda."

"Indeed, revered sir,

the monk who is grasping

grasps after the best of graspings."[41]

"That monk who is grasping

grasps after the best of graspings,

Ānanda.

For this is the best of graspings, Ānanda,

that is to say

the plane of neither-perception-nor-non-perception.

Ānanda, if a monk is here faring along thus[42]

and thinks:

'Had it not been

it would not be mine;

if it be not

it will not be mine;

I am getting rid of what is,

of what has come to be' -

he is thus acquiring equanimity.

He does not rejoice in that equanimity,

does not approve of it

or cleave to it.

Not rejoicing in that equanimity,

not approving of it

or cleaving to it,

consciousness is not dependent on it,

not grasping after it.

A monk who is without grasping, Ānanda,

attains final nibbāna."

"It is wonderful, revered sir,

it is marvellous, revered sir.

Indeed it is by means of this and that,[43] revered sir,

that the crossing of the [51] flood

has been pointed out to us by the Lord.[44]

But which, revered sir, is the ariyan Deliverance?"

"As to this, Ānanda,

an ariyan disciple[45] reflects thus:

There are those pleasures of the senses

that are here and now

and those pleasures of the senses that are hereafter,

and there are those perceptions of pleasures of the senses

that are here and now

and those perceptions of pleasures of the senses

that are hereafter,

and there are those material shapes

that are here and now

and those material shapes

that are hereafter,

and there are those perceptions of material shapes

that are here and now

and those perceptions of material shapes

that are hereafter,

and there are those perceptions of imperturbability,

and there are those perceptions of the plane of no-thing,

and there are those perceptions of the plane of neither-perception-nor-non-perception -

whatever is 'own body'

this is 'own-body.'[46]

But this is deathlessness,[47]

that is to say the deliverance of thought without grasping.[48]

So, Ānanda,

taught by me has been the course for beneficial imperturbability,

taught the course for the beneficial plane of no-thing,

taught the course for the beneficial plane of neither-perception-nor-non-perception,

taught by means of this and that

has been the crossing of the flood,

taught the ariyan Deliverance.

Whatever, Ānanda, is to be done from compassion by a Teacher

seeking the welfare of disciples,

this has been done by me

out of compassion for you.

These, Ānanda,

are the roots of trees,

these are empty places.

Meditate, Ānanda,

be not slothful,

be not remorseful later.

This is our instruction to you."[49]

Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Discourse on Beneficial Imperturbability:

The Sixth[50]

[1] This "peculiarity of ... spelling" (āṇañja) with v.ll. is noticed in P.E.D., s.v. ānejja; cf. M. ii. 229, 253.

[2] As at A. v. 84.

[3] tuccha, empty of the essence of permanence, of stability, of self, MA. iv. 56.

[4] musa, which MA. iv. 56 explains by nassanaka, perishable.

[5] moghadhamma, v.l. mosadhamma, which is also the reading at A. v. 84 and MA. iv. 56.

[6] The five strands of human sense-pleasures, MA. iv. 57.

[7] Referring to those that are not "here and now."

[8] The sense-pleasures and the perceptions of them, MA. iv. 57.

[9] nivāpa; cf. Nivāpa-sutta, M. Sta. No. 26.

[10] Cf. S. v. 218 and v. 148-149.

[11] mānasā; see P.E.D.

[12] Having determined on jhāna.

[13] The world of the five senses, MA. iv. 58.

[14] In jhāna.

[15] aparitta. The mind that is small, limited, pamāṇa or paritta, has to do with pleasures of the senses. Cf. A. i. 249, paritto appātumo appadukkhavihārī ... aparitto mahattā appamāṇavihārī.

[16] Having to do with the spheres of form (or fine-materiality) and formlessness (or immateriality).

[17] subhāvita, having to do with what is transcendental, supermundane.

[18] āyatana, which is arahantship or the vision of arahantship or the fourth jhāna or access to it, MA. iv. 59. Āyatana can also mean performance, doing, kāraṇa.

[19] This may lead to arahantship or cultivating the way to it or to the fourth or third jhāna. If he fails to win arahantship, then the next sentence applies.

Saṇvattanika viññāṇa, Own-rolling-on consciousness. Consciousness, springing from named-form and giving rise to named-form, unless arrested rolls on not limited by the death of the body.

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

1. Devadaha Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

1. The Devadaha Division

107. The Discourse to Gaṇaka-Moggallāna

Gaṇaka-Moggallāna Suttaṃ

[52]

Thus I have heard:

At one time the Lord was staying near Sāvatthi

in the palace of Migara's mother[1]

in the Eastern Monastery.

Then the brahman Ganaka-Moggallāna approached the Lord;

having approached he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Ganaka-Moggallāna the brahman

spoke thus to the Lord:

"Just as, good Gotama,

in this palace of Migara's mother

there can be seen a gradual training,

a gradual doing,

a gradual practice,[2]

that is to say

as far as the last flight of stairs,[3]

so, too, good Gotama,

for these brahmans there can be seen

a gradual training,

a gradual doing,

a gradual practice,

that is to say

in the study [of the Vedas];[4]

so too, good Gotama,

for these archers

there can be seen a gradual training,

a gradual doing,

a gradual practice,

that is to say in archery;

so too, good Gotama,

for us whose livelihood is calculation[5]

there can be seen a gradual training,

a gradual practice,

that is to say in accountancy.

For when we get a pupil, good Gotama,

we first of all make him calculate:

'One one,

two twos,

three threes,

four fours,

five fives,

six sixes,

seven sevens,

eight eights,

nine nines,

ten tens,'

and we, good Gotama,

also make him calculate a hundred.

Is it not possible, good Gotama,

to lay down a similar gradual training,

gradual doing,

gradual practice

in respect of this Dhamma and discipline?"

"It is possible, brahman,

to lay down a gradual training,

a gradual doing,

a gradual practice

in respect of this Dhamma and discipline.

Brahman, even a skilled trainer of horses,[6]

having taken on a beautiful thoroughbred

first of all gets it used to the training

in respect of wearing the bit.

Then he gets it used to further training —

even so brahman,

the Tathāgata,

having taken on a man

[53] to be tamed,

first of all disciplines him thus:

'Come you, monk, be of moral habit,

live controlled by the control of the Obligations,

endowed with [right] behavior and posture,

seeing peril in the slightest fault and,

undertaking them,

train yourself in the rules of training.'

As soon, brahman,

as the monk is of moral habit,

controlled by the control of the Obligations,

endowed with [right] behavior and posture;

seeing peril in the slightest fault and,

undertaking them,

trains himself in the rules of training,

the Tathāgata disciplines him further saying:

'Come you monk,

be guarded as to the doors of the sense-organs;[7]

having seen a material shape with the eye,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of sight uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of sight,

achieve control over the organ of sight.

Having heard a sound with the ear,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of sight uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of sight,

achieve control over the organ of sight.

Having smelt a smell with the nose,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of smell uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of smell,

achieve control over the organ of smell.

Having savoured a taste with the tongue,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of taste uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of taste,

achieve control over the organ of taste.

Having felt a touch with the body,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of touch uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of touch,

achieve control over the organ of touch.

Having cognized a mental state with the mind,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of mind uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of mind,

achieve control over the organ of mind.

"As soon, brahman,

as a monk is guarded as to the doors of the sense-organs,

the Tathāgata disciplines him further,

saying:

'Come you, monk,

be moderate in eating;

you should take food reflecting carefully,

not for fun

or indulgence

or personal charm

or beautification,

but taking just enough for maintaining this body

and keeping it going,

for keeping it unharmed,

for furthering the Brahma-faring,

with the thought:

"Thus will I crush out an old feeling,

and I will not allow a new feeling to arise,

and then there will be for me

subsistence and blamelessness

and abiding in comfort."'

As soon, brahman,

as a monk is moderate in eating,

the Tathāgata disciplines him further,

saying:

'Come you, monk,

dwell intent on vigilance;

during the day

while pacing up and down,

while sitting down,

cleanse the mind

of obstructive mental states;

during the middle watch of the night,

lie down on the right side

in the lion posture,

[54] foot resting on foot,

mindful,

clearly conscious,

reflecting on the thought of getting up again;

during the last watch of the night,

when you have arisen,

while pacing up and down,

while sitting down,

cleanse the mind

of obstructive mental states.'

"As soon, brahman,

as a monk is intent on vigilance,

the Tathāgata disciplines him further,

saying:[8]

'Come you, monk,

be possessed of mindfulness

and clear consciousness,[9]

acting with clear consciousness

whether you are approaching or departing,

acting with clear consciousness

whether you are looking ahead

or looking round,

acting with clear consciousness

whether you are bending in

or stretching out [the arms],

acting with clear consciousness

whether you are carrying the outer cloak,

the bowl

or robe,

acting with clear consciousness

whether you are eating,

drinking,

munching,

savouring,

acting with clear consciousness

whether you are obeying the calls of nature,

acting with clear consciousness

whether you are walking,

standing,

sitting,

asleep,

awake,

talking

or being silent.'

"As soon, brahman,

as he is possessed of mindfulness

and clear consciousness,

the Tathāgata disciplines him further,

saying:

'Come you, monk,

choose a remote lodging

in a forest,[10]

at the root of a tree,

on a mountain slope,

in a glen,

a hill cave,

a cemetery,

a woodland grove,

in the open,

or on a heap of straw.'

On returning from alms-gathering

after the meal,

the monk sits down cross-legged,

holding the back erect,

having made mindfulness rise up in front of him.

He, getting rid of covetousness for the world,

dwells with a mind

devoid of covetousness,

he cleanses the mind

of covetousness.

Getting rid of the taint of ill-will,

he dwells benevolent in mind;

compassionate and merciful

towards all creatures and beings,

he cleanses the mind

of ill-will.

Getting rid of sloth and torpor,

he dwells without sloth or torpor;

perceiving the light,

mindful and clearly conscious

he cleanses the mind

of sloth and torpor.

Getting rid of restlessness and worry,

he dwells calmly;

the mind inward tranquil,

he cleanses the mind

of restlessness and worry.

Getting rid of doubt,

he dwells doubt-crossed;

unperplexed as to the states that are skilled,

he cleanses his mind

of doubt.

"He, by getting rid of these five hindrances,

which are defilements of the mind

and deleterious to intuitive wisdom,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters and abides in

the first meditation

which is accompanied by initial [55] thought

and discursive thought,

is born of aloofness

and is rapturous

and joyful.

By allaying initial thought

and discursive thought,

his mind subjectively tranquilized

and fixed on one point,

he enters and abides in

the second meditation

which is devoid of initial thought

and discursive thought,

is born of concentration

and is rapturous

and joyful.

By the fading out of rapture,

he dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy

of which the ariyans say:

'Joyful lives he

who has equanimity

and is mindful,'

and he enters and abides in

the third meditation.

By getting rid of anguish,

by the going down

of his former pleasures and sorrows,

he enters and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity

and mindfulness.

Brahman, such is my instruction

for those monks who are learners who,

perfection being not yet attained,[11]

dwell longing for

the incomparable security from the bonds.

But as for those monks

who are perfected ones,

the cankers destroyed,

who have lived the life,

done what was to be done,

shed the burden,

attained to their own goal,

the fetters of becoming

utterly destroyed,

and who are freed

by perfect profound knowledge —

these things conduce

both to their abiding in ease here and now

as well as to their mindfulness

and clear consciousness."

When this had been said,

the brahman Ganaka-Moggallāna spoke thus to the Lord:

"Now, on being exhorted thus

and instructed thus

by the good Gotama,

do all the good Gotama's disciples

attain the unchanging goal[12] —

nibbana

or do some not attain it?"

"Some of my disciples, brahman,

on being exhorted and instructed thus by me,

attain the unchanging goal —

nibbana;

some do not attain it."

"What is the cause, good Gotama,

what the reason

that; since nibbana does exist,[13]

since the way leading to nibbana exists,

since the good Gotama exists as adviser,

some of the good Gotama's disciples

on being exhorted thus

and instructed thus

by the good Gotama,

attain the unchanging goal —

nibbana,

but some do not attain it?"

[56] "Well then, brahman,

I will question you on this point

in reply.

As it is pleasing to you,

so you may answer me.

What do you think about this, brahman?

Are you skilled in the way

leading to Rājagaha?"

"Yes, sir,

skilled am I

in the way leading to Rājagaha."

"What do you think about this?

A man might come along here

wanting to go to Rājagaha.

Having approached you,

he might speak thus:

'I want to go to Rājagaha, sir;

show me the way to this Rājagaha.'

You might speak thus to him:

"Yes, my good man,

this road goes to Rājagaha;

go along it for a while.

When you have gone along it for a while

you will see a village;

go along for a while;

when you have gone along for a while

you will see a market town;

go for a while.

When you have gone along for a while

you will see Rājagaha

with its delightful parks,

delightful forests,

delightful fields,

delightful ponds.

But although he has been exhorted

and instructed thus by you,

he might take the wrong road

and go westwards.

Then a second man might come along

wanting to go to Rājagaha.

Having approached you,

he might speak thus:

'I want to go to Rājagaha, sir;

show me the way to this Rājagaha.'

You might speak thus to him:

"Yes, my good man,

this road goes to Rājagaha;

go along it for a while.

When you have gone along it for a while

you will see a village;

go along for a while;

when you have gone along for a while

you will see a market town;

go for a while.

When you have gone along for a while

you will see Rājagaha

with its delightful parks,

delightful forests,

delightful fields,

delightful ponds.'

Exhorted and instructed thus by you

he might get to Rājagaha safely.

What is the cause, brahman,

what the reason that,

since Rājagaha does exist,

since the way leading to Rājagaha exists,

since you exist as adviser,

the one man,

although being exhorted

and instructed thus by you,

may take the wrong road

and go westwards

while the other may get to Rājagaha safely?"

"What can I, good Gotama, do

in this matter?

A shower of the way, good Gotama, am I."

"Even so, brahman,

nibbana does exist,

the way leading to nibbana exists

and I exist as adviser.

But some of my disciples,

on being exhorted

and instructed thus by me

attain the unchanging goal —

nibbana,

some do not attain it.

What can I, brahman, do

in this matter?

A shower of the way, brahman,

is a Tathāgata."

When this had been said,

the brahman Ganaka-Moggallāna spoke thus

to the Lord:

"Good Gotama, as for those persons[14]

who, in want of a way of living,

having gone forth from home into homelessness

without faith,

who are crafty,

fraudulent,

deceitful,

who are unbalanced

and puffed up,

who are shifty,

scurrilous

and of loose talk,

the doors of whose sense-organs are not guarded,

who do not know moderation in eating,

who are not intent on vigilance,

indifferent to recluseship,

not of [57] keen respect for the training,

who are ones for abundance,

lax,

taking the lead in backsliding,

shirking the burden of seclusion,

who are indolent,

of feeble energy,

of confused mindfulness,

not clearly conscious,

not concentrated

but of wandering minds,

who are weak in wisdom,

drivellers —

the good Gotama is not in communion with them.

But as for those young men of respectable families

who have gone forth from home

into homelessness

from faith,

who are not crafty,

fraudulent

or deceitful,

who are not unbalanced

or puffed up,

who are not shifty,

scurrilous

or of loose talk,

the doors of whose sense-organs are guarded,

who know moderation in eating,

who are intent on vigilance,

longing for recluseship,

of keen respect for the training,

who are not ones for abundance,

not lax,

shirking,

backsliding,

taking the lead in seclusion,

who are of stirred up energy,

self-resolute,

with mindfulness aroused,

clearly conscious,

concentrated,

their minds one-pointed,

who have wisdom,

are not drivellers —

the good Gotama is in communion with them.

As, good Gotama,

black gum is pointed to

as chief of root-scents,[15]

as red sandalwood is pointed to

as chief of the pith-scents,

as jasmine is pointed to

as chief of the flower scents —

even so is the exhortation of the good Gotama

highest among the teachings of today.[16]

Excellent, good Gotama,

excellent, good Gotama.

As, good Gotama,

one might set upright

what had been upset,

or disclose what had been covered,

or show the way

to one who had gone astray,

or bring an oil-lamp

into the darkness

so that those with vision

might see material shapes —

even so in many a figure

is Dhamma made clear

by the good Gotama.

I am going to the revered Gotama for refuge

and to Dhamma

and to the Order of monks.

May the good Gotama accept me as a lay-follower

going for refuge

from today forth

for as long as life lasts."

[1] A seven-storied palace is not to be built in one day, MA. iv. 69.

[2] Cf. M. i. 479.

[3] yāva pacchimā sopānakaḷebarā; cf. M. ii. 92, Vin. ii. 128.

[4] ajjhena; cf. M. ii. 199. "It is not possible to learn the three Vedas by heart in one day," MA. iv. 69; cf Jā. v. 10.

[5] Gaṇanā, see B.D. ii. 176, n.5. Above spelt gaṇānā. ("From this profession of his, the distinguishing addition to the brahman's name is derived" — Ed., The Wheel].

[6] Cf. M. i. 446.

[7] Cf. M. i. 355 ff. for the following.

[8] M. iii. 3 now goes on differently from M. i. 355-356.

[9] Cf. M. iii. 90, 135; D. i. 70; A. ii. 210.

[10] Cf. M. i. 181, etc.

[11] appattamānasā, as at S. i. 121. "Those who have not attained the fruits," MA. iv. 70; who "have not attained arahantship." SA. i. 183. Referring to the sekhā, learners, or those still undergoing training.

[12] accantaniṭṭhā. Accanta can also mean utmost, culminating, supreme.

[13] tiṭṭhat'eva nibbānaṃ; but it possibly means "granted that there is indeed nibbāna." This however is unnecessary since the brahman aleady assumes there is nibbāna, and is here only emphasising (eva) his belief.

[14] From here s far as he beginning of the simile, cf. M. i. 32.

[15] Cf. S. iii. 156, v. 44, A. v. 22 and see G.S. v. 17, n. 1.

[16] paramajjadhammesu. Dhammā are things taught (among other meanings). MA. iv. 70 says: the eachings of today, ajjadhammā, mean the teachings of the six (heretical ?) teachers; among them the word of Gotama is the supreme, the utmost.

Majjhima Nikāya

III. Upari Paṇṇāsa

1. Devadaha Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

1. The Devadaha Division

108. The Discourse to Ganaka-Moggallāna

Ganaka-Moggallāna Suttaṃ

[58]

Thus I have heard:

At one time, not long after the Lord's parinibbāna, the venerable Ānanda[1] was staying near Rājagaha

in the Bamboo Grove at the squirrels' feeding place.

Now at that time King Ajātasattu of Magadha, the son of the lady of Videha,

distrusting King Pajjota,[2]

was having Rājagaha strengthened.

Then the venerable Ānanda,

dressing early in the morning,

taking his bowl and robe,

entered Rājagaha for almsfood.

Then it occurred to the venerable Ānanda:

"It is still too early to walk for alms in Rājagaha.

Suppose that I were to approach the brahman Gopaka-Moggallāna

and his place of work?"[3]

Then the venerable Ānanda approached the brahman Gopaka-Moggallāna and his place of work.

The brahman Gopaka-Moggallāna saw the venerable Ānanda coming in the distance;

seeing him he spoke thus to him:

"Let the good Ānanda come,

there is a welcome for the good Ānanda.

It is long since the good Ānanda made this opportunity,

that is for coming here.

Let the good Ānanda sit down,

this seat is made ready."

And the venerable Ānanda sat down on the appointed seat.

The brahman Gopaka-Moggallāna,

taking a low seat,

sat down at a respectful distance.

As he was sitting down at a respectful distance

the brahman Gopaka-Moggallāna spoke thus to the venerable Ānanda:

"Is there even one monk, Ānanda,

who is possessed in every way

and in every part

of all those things

of which the good Gotama,

perfected one,

fully Self-Awakened One,

was possessed?"

"There is not even one monk, brahman,

who is possessed in every way

and in every part

of all those things

of which the Lord was possessed,

perfected one,

fully Self-Awakened One.

For, brahman, this Lord

was one to make arise a Way

that had not arisen (before),

[59] to bring about a Way

not brought about (before),

to show a Way

not shown (before);

he was a knower of the Way,

an understander of the Way,

skilled in the Way.

But the disciples are now Way-followers

following after him."[4]

But this conversation

between the venerable Ānanda

and the brahman Gopaka-Moggallāna

was interrupted,

for the brahman Vassakāra,[5]

the chief minister in Magadha,

while inspecting the works near Rājagaha,

approached the venerable Ānanda

at the brahman Gopaka-Moggallāna's place of work;

having approached,

he exchanged greetings with the venerable Ānanda;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance

the brahman Vassakāra, the chief minister in Magadha,

spoke thus to the venerable Ānanda:

"What now, Ānanda,

was the talk for which you were sitting here?

And what was that talk of yours

that was interrupted?"

"As to this, brahman,

the brahman Gopaka-Moggallāna said this to me:

"Is there even one monk, Ānanda,

who is possessed in every way

and in every part

of all those things

of which the good Gotama,

perfected one,

fully Self-Awakened One,

was possessed?"

When this had been said,

I, brahman, spoke thus to the brahman Gopaka-Moggallāna:

"There is not even one monk, brahman,

who is possessed in every way

and in every part

of all those things

of which the Lord was possessed,

perfected one,

fully Self-Awakened One.

For, brahman, this Lord

was one to make arise a Way

that had not arisen (before),

to bring about a Way

not brought about (before),

to show a Way

not shown (before);

he was a knower of the Way,

an understander of the Way,

skilled in the Way.

This, brahman, was the conversation that was interrupted

between the brahman Gopaka-Moggallāna and myself.

For then you arrived."

■

"Is there, good Ānanda, even one monk

who was designated by the good Gotama

saying:

'After my passing

this one will be your support,[6]

and to whom you might have recourse now?"

"There is not even one monk, brahman,

who was designated by the Lord

who knew and saw,

perfected one,

fully Self-Awakened One,

saying:

'After my passing

this one will be your support,'

and to whom we might have recourse now."

■

[60] "But is there even one monk, Ānanda,

who is agreed upon by the Order

and designated by a number of monks

who are elders, saying:

'After the Lord's passing

this one will be our support,'

and to whom you might have recourse now?"

"There is not even one monk, brahman,

who is agreed upon by the Order

and designated by a number of monks

who are elders, saying:

'After the Lord's passing

this one will be our support,'

and to whom you might have recourse now?"

■

"But as you are thus without a support, good Ānanda,

what is the cause of your unity?"

"We, brahman, are not without support;

we have a support, brahman.

Dhamma is the support."[7]

■

"When you were asked:

'Is there, good Ānanda, even one monk

who was designated by the good Gotama

saying:

"After my passing

this one will be your support",

and to whom you might have recourse now?

you said:

'There is not even one monk, brahman,

who was designated by the Lord

who knew and saw,

perfected one,

fully Self-Awakened One,

saying:

"After my passing

this one will be your support,"

and to whom we might have recourse now.'

When you were asked:

'But is there even one monk, Ānanda,

who is agreed upon by the Order

and designated by a number of monks

who are elders, saying:

"After the Lord's passing

this one will be our support,"

and to whom you might have recourse now?

you said:

'There is not even one monk, brahman,

who is agreed upon by the Order

and designated by a number of monks

who are elders, saying:

"After the Lord's passing

this one will be our support,"

and to whom you might have recourse now?'

When you were asked:

'But as you are thus without support, good Ānanda,

what is the cause of your unity?'

you said:

'We, brahman, are not without a support;

we have a support, brahman.

Dhamma is the support.'

Good Ānanda,

what meaning is to be ascribed to what has been said?"

■

"There is, brahman, a rule of training laid down,

an Obligation appointed for monks

by that Lord who knows and sees,

perfected one,

fully Self-Awakened One.

On every Observance Day

we who live depending on the same field and village

each and all gather together on the same day,

and when we have gathered together

we inquire what has happened to each one.

While this is being told

if there was an offence,

a transgression on the part of a monk,

we have him dealt with

according to the rule,[8]

according to the instruction.

Indeed the revered ones do not deal with us,

it is the rule[9] that deals with us."

"Now is there, good Ānanda, even one monk whom you revere,

[61] reverence,

esteem

and honour

and on whom,

revering and reverencing him,

you live in dependence?"

"There is, brahman, even one monk whom we revere

reverence,

esteem

and honour

and on whom,

revering and reverencing him,

you live in dependence."[10]

■

"When you were asked:

'Is there, good Ānanda, even one monk

who was designated by the good Gotama

saying:

"After my passing

this one will be your support",

and to whom you might have recourse now?

you said:

'There is not even one monk, brahman,

who was designated by the Lord

who knew and saw,

perfected one,

fully Self-Awakened One,

saying:

"After my passing

this one will be your support,"

and to whom we might have recourse now.'

When you were asked:

'But is there even one monk, Ānanda,

who is agreed upon by the Order

and designated by a number of monks

who are elders, saying:

"After the Lord's passing

this one will be our support,"

and to whom you might have recourse now?

you said:

'There is not even one monk, brahman,

who is agreed upon by the Order

and designated by a number of monks

who are elders, saying:

"After the Lord's passing

this one will be our support,"

and to whom you might have recourse now?'

When you were asked:

'But as you are thus without support, good Ānanda,

what is the cause of your unity?'

you said:

'We, brahman, are not without a support;

we have a support, brahman.

Dhamma is the support.'

When you were asked:

'Now is there, good Ānanda, even one monk whom you revere,

reverence,

esteem

and honour

and on whom,

revering and reverencing him,

you live in dependence?'

you said:

'There is, brahman, even one monk whom we revere

reverence,

esteem

and honour

and on whom,

revering and reverencing him,

you live in dependence.'

Good Ānanda, what meaning is to be ascribed

to what has been said?"

"There are, brahman, ten satisfying things[11]

that have been pointed out by the Lord who knows and sees,

perfected one,

fully Self-Awakened One.

In whomsoever of us these things exist,

him do we revere,

reverence,

esteem

and honour

and on him,

revering and reverencing him,

do we live in dependence.

What are the ten?

Herein, brahman, a monk is moral,[12]

he lives controlled

by the control of the Obligations,

endowed with (right) behaviour and pasture,

seeing peril in the slightest faults

and, undertaking them,

he trains himself

in the rules of training.

He is one who has heard much,

remembers what he has heard,

stores up what he has heard;

those things which are lovely at the beginning,

lovely in the middle

and lovely at the ending

and which, with the meaning and the spirit,

declare the Brahma-faring

wholly fulfilled,

perfectly purified,

such things are much heard by him,

borne in mind,

familiarised by speech,

pondered over in the mind,

well penetrated by right view.

He is content with the requisites

of robe-material,

almsfood,

lodgings

and medicines for the sick.

He is one who acquires at will,

without trouble,

without difficulty

the four meditations

which are of the purest mentality,

abidings in ease here and now.

He experiences the various forms of psychic power:

having been one

he becomes manifold,

having been manifold he becomes one;

manifest or in- [62] visible

he goes unhindered through a wall,

a rampart

or a mountain

as if through air;

he plunges into the ground

and shoots up again

as if in water;

he walks upon the water

without parting it

as if on the ground;

sitting cross-legged

he travels through the air

like a bird on the wing;

with his hand

he rubs and strokes

this moon and sun

although they are of such mighty power and majesty;

and even as far as the Brahma-world

he has power in respect of his person.

With the purified āeva-like hearing

surpassing that of men

he hears both (kinds of) sounds -

deva-like ones

and human ones,

whether they be far or near.

■

He knows intuitively by mind

the minds of other beings,

of other individuals

so that he comprehends

of a mind that is full of attachment,

that it is full of attachment;

or he comprehends of a mind that is without attachment

that it is without attachment;

or he comprehends of a mind that is full of aversion,

that it is full of aversion;

or he comprehends of a mind that is without aversion

that it is without aversion;

or he comprehends of a mind that is full of confusion,

that it is full of confusion;

or he comprehends of a mind that is without confusion;

or he comprehends of a mind that is contracted,

that it is contracted;

or he comprehends of a mind that is distracted,

that it is distracted;

or he comprehends of a mind that has become great,

that it has become great;

or he comprehends of a mind that has not become great,

that it has not become great;

or he comprehends of a mind that has (some other mental state) superior to it,

that it has (some other mental state) superior to it;

or he comprehends of a mind that has no (other mental state) superior to it,

that it has no (other mental state) superior to it;

or he comprehends of a mind that is composed,

that it is composed;,

or he comprehends of a mind that is not composed,

that it is not composed;

or he comprehends of a mind that is freed,

that it is freed;

or he comprehends of a mind that is not freed,

that it is not freed.

■

He recollects a variety of former habitations,

that is to say

One birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus he recollects divers former habitations

in all their modes and detail.

■

With the purified deva-vision

surpassing that of men,

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

By the destruction of the cankers,

having realized by his own super-knowledge

here and now

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering thereon he abides therein.

These, brahman, are the ten satisfying things

that have been pointed out by the Lord who knows and sees,

perfected one,

fully Self-Awakened One.

In whomsoever of us these things exist,

him do we revere,

reverence,

esteem

and honour

and on him,

revering and reverencing him,

do we live in dependence."

[63] When this had been said,

the brahman Vassakāra, the chief minister in Magadha,

spoke thus to General Upananda;[13]

"What do you think about this?

If it is thus, General,

that these good sirs revere

what should be revered,

reverence what should be reverenced,

esteem what should be esteemed,

honour what should be honoured,

then these good sirs most certainly

revere what should be revered,

esteem what should be esteemed,

honour what should be honoured.

For if these good sirs were not to revere,

reverence,

esteem

or honour

this (monk),

then who on earth could these good sirs revere,

reverence,

esteem

and honour

and on whom,

revering and reverencing him,

could they live in dependence?"

Then Vassakāra, the chief minister in Magadha,

spoke thus to the venerable Ānanda:

"But where is the good Ānanda staying at present?"

"I, brahman, am at present staying in the Bamboo Grove."

"I hope, good Ānanda,

that the Bamboo Grove is pleasant,

with little sound,

little noise,

sheltered from the winds,

secluded from the haunts of men

and suitable for solitary meditation?"

"Most certainly, brahman,

the Bamboo Grove is pleasant,

with little sound,

little noise,

sheltered from the winds,

secluded from the haunts of men,

suitable for solitary meditation

as befits a guardian and warden like yourself."

"Most certainly, good Ānanda,

the Bamboo Grove is pleasant,

with little sound,

little noise,

sheltered from the winds,

secluded from the haunts of men,

suitable for solitary meditation

as befits meditators

and those disposed to meditation

like the revered ones.

The revered ones are both meditators

and disposed to meditation.

At one time, good Ānanda,

the revered Gotama was staying near Vesalī

in the Great Wood

in the hall of the Gabled House.

Then I, good Ānanda,

approached the revered Gotama

in the Great Wood

in the hall of the Gabled House.

While he was there

the revered Gotama in many a figure

talked a talk on meditation.

A meditator was the revered Gotama

and he was disposed to meditation;

and the revered Gotama

praised every (form of) meditation."

"No, brahman,

the Lord did not praise every (form of) meditation,

nor did the Lord not praise

every (form of) meditation.

What kind of meditation, brahman,

did the Lord not praise?

As to this, brahman,

someone dwells with his thought obsessed

by attachment to pleasures of the senses,

overcome by attachment to pleasures [64] of the senses,

and he does not comprehend

as it really is

the escape from the attachment to the pleasures of the senses

that has arisen;

he, having made attachment to the pleasures of the senses the main thing,[14]

meditates on it,

meditates absorbed,

meditates more absorbed,

meditates quite absorbed.[15]

He dwells with his thought obsessed by ill-will,

overcome by ill-will,

and he does not comprehend as it really is

the escape from ill-will

that has arisen;

he, having made ill-will the main thing

meditates on it,

meditates absorbed,

meditates more absorbed,

meditates quite absorbed.

He dwells with his thought obsessed by sloth and torpor,

overcome by sloth and torpor,

and he does not comprehend as it really is

the escape from sloth and torpor

that has arisen;

he, having made sloth and torpor the main thing

meditates on it,

meditates absorbed,

meditates more absorbed,

meditates quite absorbed.

He dwells with his thought obsessed by restlessness and worry,

overcome by restlessness and worry,

and he does not comprehend as it really is

the escape from restlessness and worry

that has arisen;

he, having made restlessness and worry the main thing

meditates on it,

meditates absorbed,

meditates more absorbed,

meditates quite absorbed.

He dwells with his thought obsessed by doubt,

overcome by doubt,

and he does not comprehend as it really is

the escape from doubt

that has arisen;

he, having made doubt the main thing

meditates on it,

meditates absorbed,

meditates more absorbed,

meditates quite absorbed.

The Lord does not praise this kind of meditation, brahman.

And what kind of meditation, brahman,

does the Lord praise?

As to this, brahman, a monk,

aloof from the pleasures of the senses,

aloof from unskilled states of mind,

entering into the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful,

abides in it.

And again, brahman, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

And again, brahman, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

And again, brahman, a monk

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

The Lord praises this kind of meditation, brahman."

"Indeed, good Ānanda,

the good Gotama contemned the meditation

that is contemptible,

commended that which is commendable.

But now, if you please, good Ānanda,

we must be going.

We are very busy,

there is much to be done."

"You, brahman, do that for which you deem it is now the right time."

Then Vassakāra, the chief minister in Magadha,

rejoicing in what the venerable Ānanda had said,

giving thanks,

rising from his seat departed.

Then soon after the brahman Vassakāra,

the chief minister in Magadha,

had departed,

the brahman Gopaka-Moggallāna spoke thus to the venerable Ānanda:

"The good Ānanda has noted1 explained to us what we asked him."

[65] "Did we not say to you, brahman:

"There is not even one monk, brahman,

who is possessed in every way

and in every part

of all those things

of which the Lord was possessed,

perfected one,

fully Self-Awakened One.

For, brahman, this Lord

was one to make arise a Way

that had not arisen (before),

to bring about a Way

not brought about (before),

to show a Way

not shown (before);

he was a knower of the Way,

an understander of the Way,

skilled in the Way.

Discourse to Gopaka-Moggallāna:

The Eighth

[1] āyasmā, venerable, omitted in the text, no doubt in error. After the distribution of the relics Ānanda was at Rājagaha to go through the recital of Dhamma, MA. iv. 70.

[2] This king was a friend of Bimbisara who was killed by his son Ajātasattu. At Vin. i. 276 ff. (referred to at MA. iv. 71) Bimbisāra sent his physician, Jīvaka, to tend Pajjota once when he was ill.

[3] Outside the city, MA. iv. 71.

[4] Cf. S. i. 191, iii. 66. The words pacchā samannāgatā, are not commented on by MA. here. SA.i. 277 however explains: paṭhama-gatassa Bhagavato pacchā samanugatā, they are following after (sam-anugatā from sam-anu-gacchati) the Lord who has gone first. Samannāgata is therefore here in its sense of "followed" or "following" rather than in its more usual sense of "possessed of, endowed with." Both these meanings of the word are noted by P.E.D.

[5] Cf. Vin. iii. 43, and see B.D. i. 68, n. 1.

[6] paṭisaraṇa, called avassaya at MA. iv. 72. I also recommend the word "mainstay" which J. J. Jones uses in his translation of the Mhvu., vol. iii.

[7] Cf. D. ii. 154.

[8] yathā-dhamma. For examples see s.v. "Rule, according to the" in Indexes to B.D. iv, v.

[9] Dhamma. The context here seems to require "rule" in translation, which only shows the close inner bond of Dhamma as teaching and Dhamma as rule.

[10] Cf. M. ii. 5.

[11] Cf. A. ii. 22-23 for four things which make an Elder, thera.

[12] Cf. M. i. 355.

[13] This may be the sole reference to him in the Pali Canon. He was "commander-in-chief of the Magadha kingdom," D.P.P.N.

[14] antaraṃ karitvā; MA. iv. 73: abbhanlaraṃ karitvā. See C.P.D., and cf. M. iii. 38.

[15] As at M. i. 334.

ed1 Ms. Horner has this in the positive in error.

Majjhima Nikāya

III. Upari Paṇṇāsa

1. Devadaha Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

1. The Devadaha Division

109. Greater Discourse (at the Time) of a Full Moon

Mahā Puṇṇama Suttaṃ

[65]

Thus I have heard:

At one time the Lord was staying near Sāvatthī

in the palace of Migāra's mother in the Eastern Monastery.

Now at that time the Lord was sitting down in the open air

on the night of a full moon

on an Observance day,

the fifteenth,[2]

surrounded by an Order of monks.

Then a certain monk,

rising from his seat,

arranging his upper robe over one shoulder,

having saluted the Lord with joined palms,

spoke thus to the Lord:

"I, revered sir, would ask the Lord about a particular matter

if the Lord grants me the opportunity[3]

to set forth a question."

"Well then, monk, you,

having sat down on your own seat,[4]

ask what you desire."

Then that monk, having sat down on his own seat,

spoke thus to the Lord:

[66] "Are there not, revered sir,

these five groups of grasping,

that is to say,

the group of grasping after material shape,

the group of grasping after feeling,

the group of grasping after perception,

the group of grasping after the habitual tendencies,

the group of grasping after consciousness?"

"These, monk, are the five groups of grasping,

that is to say,

the group of grasping after material shape,

the group of grasping after feeling,

the group of grasping after perception,

the group of grasping after the habitual tendencies,

the group of grasping after consciousness."

"It is good, revered sir,"

and this monk,

having rejoiced in what the Lord had said,

having given thanks,

asked the Lord a further question:

"But what, revered sir, is the root

of these five groups of grasping?"

"These five groups of grasping, monk,

have desire for root."

"Are just these five groups of grasping

the whole of grasping, revered sir?

Or is there grasping

apart from these five groups of grasping?"

"Indeed, monk, these five groups of grasping

are not the whole of grasping,

and yet there is no grasping

apart from the five groups of grasping.

Whatever, monks, is attachment to

and desire for

the five groups of grasping,

then that is grasping."

"Might it be, revered sir,

that there is diversity

in the attachment to

and desire for

the five groups of grasping?"

"It might be, monk,"

the Lord said.

"It occurs to someone here, monk:

'May material shape be thus in the distant future,

may feeling be thus in the distant future,

may perception be thus in the distant future,

may the habitual tendencies be thus in the distant future,

may consciousness be such in the distant future.'

Even so, monk, is there diversity

in the attachment to

and desire for

the five groups of grasping."

"But to what extent, revered sir,

is there a group-designation for the groups?"

"Whatever, monk, is material shape,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

this is the group of material shape.

■

Whatever is feeling,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

this is the group of feeling.

■

Whatever is perception,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

this is the group of perception.

■

Whatever are the habitual tendencies,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

this is the group of habitual tendencies.

■

Whatever is consciousness,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

this is the group of consciousness.

To this extent, monk,

is there a group-designation for the groups."

"What is the cause, revered sir,

what the reason

enabling a definition to be made

of a group of material shape?

What is the cause,

what the reason enabling a definition to be made

of the group [67] of feeling?

What is the cause,

what the reason enabling a definition to be made

of the group of perception?

What is the cause,

what the reason enabling a definition to be made

of the group of the habitual tendencies?

What is the cause,

what the reason enabling a definition to be made

of the group of consciousness?"

■

"The four great elementals, monk,

are the cause,

the four great elementals are the reason

enabling a definition to be made

of the group of material shape.

(Sensory) impingement[5] is the cause,

(sensory) impingement is the reason

enabling a definition to be made

of the group of feeling.

(Sensory) impingement is the cause,

(sensory) impingement is the reason

enabling a definition to be made

of the group of perception.

(Sensory) impingement is the cause,

(sensory) impingement is the reason

enabling a definition to be made

of the group of the habitual tendencies.

Name-and-shape is the cause,

name-and-shape is the reason

enabling a definition to be made

of the group of consciousness."[6]

"But how, revered sir, is there (wrong) view as to 'own body'[7]?"

"As to this, monk, an uninstructed average person,

taking no count of the pure ones,

unskilled in the Dhamma of the pure ones,

untrained in the Dhamma of the pure ones,

taking no count of the true men,

unskilled in the Dhamma of the true men,

untrained in the Dhamma of the true men,

regards material shape as self,

or self as having material shape,

or material shape as in self,

or self as in material shape.

He regards feeling as self,

or self as having feeling,

or feeling as in self,

or self as in feeling.

He regards perception as self,

or self as having perception,

or perception as in self,

or self as in perception.

He regards the habitual tendencies as self,

or self as having habitual tendencies,

or habitual tendencies as in self,

or self as in habitual tendencies.

He regards consciousness as self,

or self as having consciousness,

or consciousness as in self,

or self as in consciousness.

Thus, monk, is there (wrong) view as to 'own body.'"

"But how, revered sir, is there not (wrong) view as to 'own body'?"

"As to this, monk, the instructed disciple of the pure ones,

taking count of the Dhamma of the pure ones,

skilled in the Dhamma of the pure ones,

well trained in the Dhamma of the pure ones,

taking count of the true men,

skilled in the Dhamma of the true men,

well trained in the Dhamma of the true men,

,

does not regard material shape as self,

or self as having material shape,

or material shape as in self,

or self as in material shape.

He does not regard feeling as self,

or self as having feeling,

or feeling as in self,

or self as in feeling.

He does not regard perception as self,

or self as having perception,

or perception as in self,

or self as in perception.

He does not regard the habitual tendencies as self,

or self as having habitual tendencies,

or habitual tendencies as in self,

or self as in habitual tendencies.

He does not regard consciousness as self,

or self as having consciousness,

or consciousness as in self,

or self as in consciousness.

Thus, monk, is there not (wrong) view as to 'own body.'"

"And what, revered sir,

is the satisfaction in material shape,

what the peril,

what is the escape from it?

What is the satisfaction in feeling,

what the peril,

what is the escape from it?

What is the satisfaction in perception,

what the peril,

what is the escape from it?

What is the satisfaction in the habitual tendencies,

what the peril,

what is the escape from it?

What is the satisfaction in consciousness,

what the peril,

what is the escape from it?"

■

[68] "Monk, whatever happiness and bliss arise

on account of material shape,

this constitutes the satisfaction in material shape.

Whatever impermanence,

suffering,

liability to change

are in material shape,

this constitutes the peril in material shape.

Whatever the control of attachment to

and desire for material shape,

the getting rid of the attachment and desire,

this constitutes the escape from material shape.

■

"Whatever happiness and bliss arise

on account of feeling,

this constitutes the satisfaction in feeling.

Whatever impermanence,

suffering,

liability to change

are in feeling,

this constitutes the peril in feeling.

Whatever the control of attachment to

and desire for feeling,

the getting rid of the attachment and desire,

this constitutes the escape from feeling.

■

"Whatever happiness and bliss arise

on account of perception,

this constitutes the satisfaction in perception.

Whatever impermanence,

suffering,

liability to change

are in perception,

this constitutes the peril in perception.

Whatever the control of attachment to

and desire for perception,

the getting rid of the attachment and desire,

this constitutes the escape from perception.

■

"Whatever happiness and bliss arise

on account of the habitual tendencies,

this constitutes the satisfaction in the habitual tendencies.

Whatever impermanence,

suffering,

liability to change

are in the habitual tendencies,

this constitutes the peril in the habitual tendencies.

Whatever the control of attachment to

and desire for the habitual tendencies,

the getting rid of the attachment and desire,

this constitutes the escape from the habitual tendencies.

■

"Whatever happiness and bliss arise

on account of consciousness,

this constitutes the satisfaction in consciousness.

Whatever impermanence,

suffering,

liability to change

are in consciousness,

this constitutes the peril in consciousness.

Whatever the control of attachment to

and desire for consciousness,

the getting rid of the attachment and desire,

this constitutes the escape from consciousness.

"But, revered sir, (for a man) knowing what,

seeing what,

are there no latent conceits that

'I am the doer,

mine is the doer'

in regard to this consciousness-informed body

and all the phenomena external to it?"

■

"Whatever, monk, is material shape,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

he, thinking of all this material shape as

'This is not mine,

this am I not,

this is not my self,'

sees it thus

as it really is

by means of perfect wisdom.

■

"Whatever, monk, is feeling[8],

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

he, thinking of all this feeling as

'This is not mine,

this am I not,

this is not my self,'

sees it thus

as it really is

by means of perfect wisdom.

■

"Whatever, monk, is perception,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

he, thinking of all this perception as

'This is not mine,

this am I not,

this is not my self,'

sees it thus

as it really is

by means of perfect wisdom.

■

"Whatever, monk, are the habitual tendencies,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

he, thinking of all these habitual tendencies as

'This is not mine,

this am I not,

this is not my self,'

sees it thus

as it really is

by means of perfect wisdom.

■

"Whatever, monk, is consciousness,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

he, thinking of all this consciousness as

'This is not mine,

this am I not,

this is not my self,'

sees it thus

as it really is

by means of perfect wisdom.

Monk, (for a man) knowing thus,

seeing thus,

there are no latent conceits that

'I am the doer,

mine is the doer'

in regard to this consciousness-informed body

and all the phenomena external to it."

Then a reasoning arose in the mind of a certain monk thus:

"It is said, sir,[9]

that material shape is not self,

feeling is not self,

perception is not self,

the habitual tendencies are not self,

consciousness is not self.

Then what self

do deeds affect

that are done by not-self?"[10]

Then the Lord, knowing by mind

the reasoning in the mind of this monk,

addressed the monks,

saying:

"This situation exists, monks,

[69] when some foolish man here,

not knowing,

ignorant,

with his mind in the grip of craving,

may deem to go beyond[11] the Teacher's instruction thus:

"It is said, sir,

that material shape is not self,

feeling is not self,

perception is not self,

the habitual tendencies are not self,

consciousness is not self.

Then what self

do deeds affect

that are done by not-self?"

You, monks, have been trained by me

(to look for) conditions[12]

now here,

now there,

in these things

and in those.

What do you think about this, monks?

Is material shape permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent

painful or is it pleasant?"

"Painful, revered sir."

"And is it right to regard that which is impermanent,

suffering,

liable to change, as,

'This is mine,

this am I,

this is my self'?"

"No, revered sir."

■

What do you think about this, monks?

Is feeling permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent

painful or is it pleasant?"

"Painful, revered sir."

"And is it right to regard that which is impermanent,

suffering,

liable to change, as,

'This is mine,

this am I,

this is my self'?"

"No, revered sir."

■

What do you think about this, monks?

Is perception permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent

painful or is it pleasant?"

"Painful, revered sir."

"And is it right to regard that which is impermanent,

suffering,

liable to change, as,

'This is mine,

this am I,

this is my self'?"

"No, revered sir."

■

What do you think about this, monks?

Are the habitual tendencies permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent

painful or is it pleasant?"

"Painful, revered sir."

"And is it right to regard that which is impermanent,

suffering,

liable to change, as,

'This is mine,

this am I,

this is my self'?"

"No, revered sir."

■

What do you think about this, monks?

Is consciousness permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent

painful or is it pleasant?"

"Painful, revered sir."

"And is it right to regard that which is impermanent,

suffering,

liable to change, as,

'This is mine,

this am I,

this is my self'?"

"No, revered sir."

■

"Wherefore, monks,

whatever is material shape,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

thinking of all this material shape as

'This is not mine,

this am I not,

this is not my self,'

he should see it thus

as it really is

by means of perfect wisdom.

■

"Wherefore, monks,

whatever is feeling,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

thinking of all this feeling as

'This is not mine,

this am I not,

this is not my self,'

he should see it thus

as it really is

by means of perfect wisdom.

■

"Wherefore, monks,

whatever is perception,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

thinking of all this perception as

'This is not mine,

this am I not,

this is not my self,'

he should see it thus

as it really is

by means of perfect wisdom.

■

"Wherefore, monks,

whatever are the habitual tendencies,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

thinking of all these habitual tendencies as

'This is not mine,

this am I not,

this is not my self,'

he should see it thus

as it really is

by means of perfect wisdom.

■

"Wherefore, monks,

whatever is consciousness,

past, future or present,

internal or external,

gross or subtle,

mean or excellent,

or whatever is far or near,

thinking of all this consciousness as

'This is not mine,

this am I not,

this is not my self,'

he should see it thus

as it really is

by means of perfect wisdom.

Seeing it thus, monks,

the instructed disciple of the pure ones

turns away from material shape,

he turns away from feeling,

turns away from perception,

turns away from the habitual tendencies,

turns away from consciousness;

turning away he is detached;

by his detachment he is freed;

in freedom there is the knowledge that he is freed

and he comprehends:

Destroyed is birth,

brought to a close [70] the Brahma-faring,

done is what was to be done,

there is no more of being such or so."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

And while this exposition was being spoken

the minds of as many as sixty monks[13]

were freed from the cankers

with no grasping (remaining).

Greater Discourse (at the Time) of a Full Moon:

The Ninth

[1] As at S. iii. 100 ff.

[2] The fifteenth day of the lunar month. Cf. S. iii. 100, Vin. i. 104.

[3] okāsaṃ karoti; cf. Vin. i. 114, iv. 344.

[4] MA. iv. 75 f. explains that this monk was the Elder in an Order of sixty who were staying in a forest. If he stood, they would stand, thereby showing disrespect to the Tathāgata; but if they sat while their teacher was speaking they would be showing disrespect to him. But if the teacher sat they too would sit and so, all being tranquil, they would be able to receive the teaching on Dhamma.

[5] phassa. MA. iv. 78 says that if one is impinged upon then one feels, perceives, wills.

[6] Cf. D. ii. 62-63 where name-and-shape and consciousness are mutually dependent. Here re-linking consciousness is meant, MA. iv. 78.

[7] Cf. M. i. 300.

[8] vedanā, feeling, is omitted in the text, no doubt in error.

[9] iti kira bho. This looks like a case where a monk, in thought, applies bho to himself. Or else he is thinking (as translated at K.S. iii. 88) "so then you say."

[10] "In what self do these results appear? Speaking thus, he fell into the view of eternalism," MA. iv. 79.

[11] atidhāvati; cf. M. iii. 230, S. iii. 103, iv. 230, Iti. p. 43, Ud. 64. Explained at UdA. 352. It means to by-pass, deviate from, outstrip, run ahead of, "go one better than," "improve upon."

[12] paṭicca-vinītā, trained in conditions. S. iii. 104 reads paṭipucchā vinītā.

[13] Those referred to in MA. on this Sta. as having lived in the forest learning meditation under a teacher who, not satisfied with their progress, brought them to the Lord and himself questioned Him. MA. iv. 79 says that they had meditated on the usual subjects of meditation but now, mastering a new one and not moving from their cross-legged positions, they attained arahantship on the very seats on which they were sitting.

Majjhima Nikāya

III. Upari Paṇṇāsa

1. Devadaha Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

1. The Devadaha Division

110. Lesser Discourse (at the Time) of a Full Moon

Cūḷa Puṇṇama Suttaṃ

[70]

Thus I have heard:

At one time the Lord was staying near Sāvatthī

in the palace of Migāra's mother in the Eastern Monastery.

Now at that time the Lord was sitting down in the open air

on the night of a full moon

on an Observance day,

the fifteenth,

surrounded by an Order of monks.

Then the Lord, having looked round the Order of monks

which, as he did so, became quite silent,

addressed the monks, saying:

"Now, monks, could a bad man[1]

know of a bad man:

'This worthy is a bad man'?"

"No, revered sir."

"It is good, monks.

This is impossible, monks,

it cannot come to pass

that a bad man

could know of a bad man:

'This worthy is a bad [71] man.'

But, monks, could a bad man

know of a good man:

'This worthy is a good man'?"

"No, revered sir."

"It is good, monks.

This too is impossible, monks,

it cannot come to pass

that a bad man could know of a good man:

'This worthy is a good man.'

A bad man, monks,

is possessed of bad states of mind,

he consorts with bad men,

he thinks as do bad men,

he advises as do bad men,

he speaks as do bad men,

he acts as do bad men,

he has the views of bad men,

he gives a gift as do bad men.

And how, monks, is a bad man

possessed of bad states of mind?

As to this, monks,

a bad man is lacking in faith,

he has no shame,

no fear of blame,

he has heard little,

he is lazy,

he is of muddled mindfulness,

he is weak in wisdom -

it is thus, monks, that a bad man

is possessed of bad states of mind.

And how, monks, does a bad man

consort with bad men?

As to this, monks,

those recluses and brahmans who are lacking in faith,

have no shame,

no fear of blame,

who have heard little,

who are lazy,

of muddled mindfulness,

weak in wisdom -

these are the friends and companions of that bad man.

It is thus, monks, that a bad man

consorts with bad men.

And how, monks, does a bad man

think as do bad men?

As to this, monks,

a bad man is set on self-torment,

he is set on the torment of others,

he is set on the torment of both -

it is thus, monks, that a bad man

thinks as do bad men.

And how, monks,

does a bad man

advise as do bad men?

As to this, monks,

a bad man advises the torment of self

and he advises the torment of others

and he advises the torment of both -

it is thus, monks, that a bad man

advises as do bad men.

And how, monks,

does a bad man

speak as do bad men?

As to this, monks, a bad man

is of lying speech,

slanderous speech,

harsh speech,

a gossip -

it is thus, monks, that a bad man

speaks as do bad men.

And how, monks, does a bad man

act as do bad men?

As to this, monks, a bad man

is one to make onslaught on creatures,

to take what has not been given,

to enjoy himself wrongly among the sense-pleasures -

it is thus, monks that a bad man

acts as do bad men.

And how, monks, does a bad man

have the views of bad men?

As to this, monks, a bad man

is of these views:

'There is no (result of) gift,

there is no (result of) offering,

there is no (result of) sacrifice;

there is no fruit or ripening of deeds

well done or ill done;

there is not this world,

there is not a world beyond;

there is no (benefit from [72] serving) mother,

no (benefit from serving) father;

there are no spontaneously arising beings;

there are not in the world

recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and the world beyond,

having realized them by their own super-knowledge.'

It is thus, monks, that a bad man has the views of bad men.

And how, monks, does a bad man

give a gift as do bad men?

As to this, monks, a bad man

gives a gift disrespectfully,[2]

he gives a gift not with his own hand,

he gives a gift without due consideration,[3]

he gives a gift of what is not wanted,[4]

he gives a gift regardless of the future.[5]

It is thus, monks, that a bad man

gives a gift as do bad men.

Monks, that bad man,

thus possessed of bad states of mind,

who thus consorts with bad men,

thinks thus as do bad men,

advises thus as do bad men,

speaks thus as do bad men,

acts thus as do bad men,

who thus has the views of bad men,

who thus gives a gift as do bad men,

on the breaking up of the body after dying

arises in some bourn of bad men.

And what, monks, is a bourn of bad men?

It is Niraya hell

or animal birth.

Now, monks, could a good man

know of a good man:

'This worthy is a good man'?"

"Yes, revered sir."

"It is good, monks.

This situation occurs, monks,

that a good man could know of a good man:

'This worthy is a good man.'

But, monks, could a good man

know of a bad man:

'This worthy is a bad man'?"

"Yes, revered sir."

"It is good, monks.

This situation also occurs, monks,

that a good man could know of a bad man:

'This worthy is a bad man.'

A good man, monks,

is possessed of good states of mind,

he consorts with good men,

he thinks as do good men,

he advises as do good men,

he speaks as do good men,

he acts as do good men,

he has the views of good men,

he gives a gift as do good men.

And how, monks, is a [73] good man

possessed of good states of mind?

As to this, monks, a good man

has faith,

he has shame

and fear of blame,

he has heard much,

he is of stirred up energy,

he has mindfulness aroused,

he has wisdom -

it is thus, monks, that a good man

is possessed of good states of mind.

And how, monks, does a good man

consort with good men?

As to this, monks,

those recluses and brahmans who have faith,

shame,

fear of blame,

who have heard much,

are of stirred up energy,

whose mindfulness is aroused,

who have wisdom -

these are the friends and companions of that good man.

It is thus, monks, that a good man

consorts with good men.

And how, monks, does a good man

think as do good men?

As to this, monks, a good man

is neither set on self-torment,

nor on the torment of others

nor on the torment of both -

it is thus, monks, that a good man

thinks as do good men.

And how, monks, does a good man

advise as do good men?

As to this, monks, a good man

advises neither self-torment

nor the torment of others

nor the torment of both -

it is thus, monks, that a good man

advises as do good men.

And how, monks, does a good man

speak as do good men?

As to this, monks, a good man

refrains from lying speech,

from slanderous speech,

from harsh speech,

he refrains from gossiping -

it is thus, monks, that a good man

speaks as do good men.

And how, monks, does a good man

act as do good men?

As to this, monks, a good man

refrains from onslaught on creatures,

from taking what has not been given,

from enjoying himself wrongly among the sense-pleasures -

it is thus, monks, that a good man

acts as do good men.

And how, monks, does a good man

have the views of good men?

As to this, monks, a good man

is of these views:

'There is (result of) gift,

there is (result of) offering,

there is (result of) sacrifice;

there is fruit and ripening

of deeds well done or ill done;

there is this world,

there is a world beyond;

there is (benefit from serving) mother,

there is (benefit from serving) father;

there are spontaneously arising beings;

there are in the world

recluses and brahmans who are faring rightly,

proceeding rightly

and who proclaim this world

and the world beyond

having realized them by their own superknowledge.

It is thus, monks, that a good man

has the views of good men.

And how, monks, does a good man

give a gift as do good men?

As to this, monks, a good man

gives a gift respectfully,

he gives a [74] gift with his own hand,[6]

he gives a gift with due consideration,

he gives a gift that is pure,

he gives a gift with regard to the future.[7]

It is thus, monks, that a good man

gives a gift as do good men.

Monks, that good man,

thus possessed of good states of mind,

who thus consorts with good men,

thinks thus as do good men,

advises thus as do good men,

speaks thus as do good men,

acts thus as do good men,

who thus has the views of good men,

who thus gives a gift as do good men,

on the breaking up of the body after dying

arises in some bourn of good men.

And what, monks, is a bourn of good men?

It is deva-greatness[8]

or human greatness."[9]

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Lesser Discourse (at the time) of a Full Moon:

The Tenth

Devadaha Division:

The First

[1] asappurisa, called pāpapurisa at MA. iv. 79; not a "true" man, not following "our" Dhamma and discipline. See A. ii. 179 where the brahman Vassakāra (mentioned in M. Sta. 108) put some of these same questions to the Lord.

[2] Cf. D. ii. 356, A. iii. 171 for these improper ways of giving a gift. Disrespectfully means both towards the gift and the recipient.

[3] I.e. either of the gift or the recipient; acittikatvā dānaṃ deti.

[4] apaviddha, not wanted, neglected, rejected (as useless). MA. iv. 81 says that wanting to throw it away, he gives it as though he were flinging a snake on to an ant-hill.

anāgamana-diṭṭhi. Without a view as to where it is going. Not to whom, for kamma returns to the doer, but what he expects to receive from the return. He should be thinking in terms of self awareness as to his motive, and his expectation should be in alignment with the benefits derived from the gift on the part of the recipient. "Let this food-gift to the order result in such strength and energy in me that I may attain the state of non-returning."

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

2. Anupada Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

2. The Division of the Uninterrupted

111. Discourse on the Uninterrupted

Anupada Suttaṃ

[77]

THUS have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying: "Monks."

" Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Proficient,[2] monks, is Sāriputta;

of great wisdom,[3] monks, is Sāriputta;

of wide wisdom,[4] monks, is Sāriputta;

of bright wisdom,[5] monks, is Sāriputta;

of swift wisdom,[6] monks, is Sāriputta;

of acute wisdom,[7] monks, is Sāriputta;

of piercing wisdom,[8] monks, is Sāriputta.

For half a month, monks, Sāriputta had uninterrupted [78] insight into things.[9]

This, monks, is due to Sāriputta's uninterrupted insight into things:

as to this, monks, Sāriputta,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters on and abides in the first meditation

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful.

And those things which belong to the first meditation:

initial thought and sustained thought

and rapture and joy and one-pointedness of mind,[10]

impingement, feeling, perception,

will, thought,[11] desire,

determination, energy,[12] mindfulness,[13]

equanimity,[14] attention,[15]

are uninterruptedly set up[16] by him;

known to him these things arise,

known they persist,

known they disappear.

He comprehends thus: 'Thus indeed things that have not been in me come to be;

having been they pass away.'

He, not feeling attracted[17] by these things,

not feeling repelled,[18]

independent,[19] not infatuated,[20] freed,[21] released,[22]

dwells with a mind that is unconfined.[23]

He comprehends: 'There is a further escape.'[24]

There is zealous practice for him concerning that.

And again, monks, Sāriputta,

by allaying initial and discursive thought,

with his mind subjectively tranquillised and fixed on one point,

[26] enters on and abides in the second meditation

which is devoid of initial thought and discursive thought,

is born of concentration,

and is rapturous and joyful.

And those things which belong to the second meditation:

inward tranquillity and rapture and joy and one-pointedness of mind,

impingement, feeling, perception,

will, thought, desire,

determination, energy, mindfulness,

equanimity, attention,

are uninterruptedly set up by him;

known to him these [79] things arise,

known they persist,

known they disappear.

He comprehends thus: 'Thus indeed things that have not been in me come to be;

having been they pass away.'

He, not feeling attracted by these things,

not feeling repelled,

independent, not infatuated, freed, released,

dwells with a mind that is unconfined.

He comprehends: 'There is a further escape.'

There is zealous practice for him concerning that.

And again, monks, Sāriputta,

by the fading out of rapture,

dwells with equanimity,

is mindful and clearly conscious,

and he experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on and abides in the third meditation.

And those things which belong to the third meditation:

equanimity and joy and mindfulness and clear consciousness and one-pointedness of mind,

impingement, feeling, perception,

will, thought, desire,

determination, energy, mindfulness,

equanimity, attention,

are uninterruptedly set up by him;

known to him these things arise,

known they persist,

known they disappear.

He comprehends thus: 'Thus indeed things that have not been in me come to be;

having been they pass away.'

He, not feeling attracted by these things,

not feeling repelled,

independent, not infatuated, freed, released,

dwells with a mind that is unconfined.

He comprehends: 'There is a further escape.'

There is zealous practice for him concerning that.

And again, monks, Sāriputta,

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on and abides in the fourth meditation

which has neither anguish nor joy,

and which is entirely purified by equanimity and mindfulness.

And those things which belong to the fourth meditation: equanimity,

feeling that is neither painful nor pleasant

...[25]

impassivity of mind,[26] purification by mindfulness,

one-pointedness of mind,

impingement, feeling, perception,

will, thought, desire,

determination, energy, mindfulness,

equanimity, attention,

are uninterruptedly set up by him;

known to him these things arise,

known they persist,

[27] known they disappear.

He comprehends thus: 'Thus indeed things that have not been in me come to be;

having been they pass away.'

He, not feeling attracted by these things,

not feeling repelled,

independent, not infatuated, freed, released,

dwells with a mind that is unconfined.

He comprehends: 'There is a further escape.'

There is zealous practice for him concerning that.

And again, monks, Sāriputta,

by passing quite beyond perceptions of material shapes,

by the going down of perceptions of sensory reactions,

by not attending to perceptions of variety,

thinking: 'Ether is unending,'

enters on and abides in the plane of infinite ether.

And those things which belong to the plane of infinite ether:

perception in the plane of infinite ether

and one-pointedness of mind and

impingement, feeling, perception,

will, thought, desire,

determination, energy, mindfulness,

equanimity, attention,

are uninterruptedly set up by him;

known to him these things arise,

known they persist,

known they disappear.

[80] He comprehends thus:

'Thus indeed things that have not been in me come to be;

having been they pass away.'

He, not feeling attracted by these things,

not feeling repelled,

independent, not infatuated, freed, released,

dwells with a mind that is unconfined.

He comprehends: 'There is a further escape.'

There is zealous practice for him concerning that.

And again, monks, Sāriputta,

by passing quite beyond the plane of infinite ether,

thinking, 'Consciousness is unending,'

enters on and abides in the plane of infinite consciousness.

And those things which belong to the plane of infinite consciousness:

perception in the plane of infinite consciousness

and one-pointedness of mind and

impingement, feeling ... equanimity, attention, are uninterruptedly set up by him; known to him these things arise,

known they persist,

known they disappear.

He comprehends thus: 'Thus indeed things that have not been in me come to be;

having been they pass away.'

He, not feeling attracted by these things,

not feeling repelled,

independent, not infatuated, freed, released,

dwells with a mind that is unconfined.

He comprehends: 'There is a further escape.'

There is zealous practice for him concerning that.

And again, monks, Sāriputta,

by passing quite beyond the plane of infinite consciousness,

thinking: 'There is not anything,'

enters on and abides in the plane of no-thing.

And those things which belong to the plane of no-thing:

perception in the plane of no-thing

and one-pointedness of mind and

impingement, feeling, perception,

will, thought, desire,

determination, energy, mindfulness,

equanimity, attention,

are uninterruptedly set up by him;

known to him these things arise,

known they persist,

known they disappear.

He comprehends thus: 'Thus indeed things that have not been in me come to be;

having been they pass away.'

He, not feeling attracted by these things,

not feeling repelled,

independent, not infatuated, freed, released,

dwells with a mind that is unconfined.

He comprehends: 'There is a further escape.'

There is zealous practice for him concerning that.

And again, monks, Sāriputta,

by passing quite beyond the plane of no-thing,

enters on and abides in the plane of neither-perception-nor-non-perception.

Mindful, he emerges from that attainment.

When he has emerged, mindful, from that attainment

he regards those things that are past, stopped, changed as:

'Thus indeed things that have not been in me come to be;

having been they pass away.'

He, not feeling attracted by these things,

not feeling repelled,

independent, not infatuated, freed, released,

dwells with a mind that is unconfined.

He comprehends: 'There is a further escape.'

There is zealous practice for him concerning that.

And again, monks, Sāriputta,

by passing quite beyond the plane of neither-perception-nor-non-perception,

enters on and abides in the stopping of perception and feeling.

And having seen by means of intuitive wisdom,

his cankers are utterly destroyed.

Mindful, he emerges from that attainment.

When he has emerged, mindful, from that attainment

he regards those things that are past, stopped, changed as:

'Thus indeed things that have not been in me come to be;

having been they pass away.'

He, not feeling attracted by these things,

not feeling repelled,

independent, not infatuated, freed, released,

dwells with a mind that is unconfined.

He comprehends: 'There is no further escape.'

There is zealous practice for him concerning that.

[81] Monks, if anyone speaking rightly could say of a man:

'He has attained to mastery,

he has attained to going beyond[27]

in the ariyan moral habit;

he has attained to mastery,

[29] he has attained to going beyond

in the ariyan concentration;

he has attained to mastery,

he has attained to going beyond

in the ariyan wisdom;

he has attained to mastery,

he has attained to going beyond

in the ariyan freedom'

— speaking rightly he could say of Sāriputta:

'He has attained to mastery,

he has attained to going beyond

in the ariyan moral habit;

he has attained to mastery,

he has attained to going beyond

in the ariyan concentration;

he has attained to mastery,

he has attained to going beyond

in the ariyan wisdom;

he has attained to mastery,

he has attained to going beyond

in the ariyan freedom'

Monks, if anyone speaking rightly could say of a man:

'He is the Lord's own son,

born of his mouth,

born of dhamma,

formed by dhamma,

an heir to dharnma,

not an heir to material things'

speaking rightly he could say of Sāriputta:

'He is the Lord's own son,

born of his mouth,

born of dhamma,

formed by dhamma,

an heir to dharnma,

not an heir to material things'

Sāriputta, monks,

rolls on rightly

the incomparable wheel of dhamrna

set rolling by the Tathāgata."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Uninterrupted:

The First

[1] anupada is continuous, or uninterrupted, "the next step following."

[2] paṇḍita, clever or wise. For this and the following words for wisdom (spoken to Sāriputta) see S. i. 191. MA. iv. 82 says he was skilled in the dhātu, the āyatana, dependent origination and in causal occasion and what is not causal occasion (ṭhān-ā-ṭhāna, or, the possible and the impossible), with which cf. M. iii. 62.

[3] mahāpañña. Cf. Pts. ii. 190, MA. iv. 83 which enumerate various kinds of "great wisdom," such as in the moral habits, concentration, freedom, the knowlcdge and vision of freedom, the causal occasion and what is not, attainments in the great abidings, the ariyan truths, the 37 things helpful to enlightenment, the fruits of recluseship, the super-knowledges and the great incomparable Nibbāna. See also A. ii. 67.

[4] puthupañña. Cf. Pts. ii. 191, MA. iv. 83, the same as mahāpañña but with some additions. See also A. i. 131, ii. 67.

[5] hāsupañña. Cf. S. v. 376, Pts. ii. 199. The word hāsu would appear from MA. iv. 84 and Pts. to be connected with contentment and rapture in fulfilling the sīla, the control of the sense-organs, moderation in eating, vigilance, and the body of moral habits, concentration, wisdom and freedom. Cf. hasati, to be glad. Hāsa also found in Dhs., e.g. §9, 86, etc., in definition of pīti, rapture.

[6] javana-pañña. Cf. S. v. 376-377, Pts. ii. 200. MA. iv. 84: he hastens quickly (in knowing) that all the khandhā are impermanent, suffering, not-self.

[7] tikkhapañña. Cf. M. i. 11, D. iii. 126 and also see A. i. 45. MA. iv. 85: he quickly cuts through the defilements, and gets rid of evil unskilled states of mind, attachment, aversion and confusion, etc., that have arisen.

[8] nibbedhika-pañña; cf. Pts. ii. 201 ff., and for references see P.E.D. All these forms of wisdom are mentioned at S. i. 63 (again of Sāriputta) and at Jā. iv. 136. See K.S. i. 88, n. 1.

[9] Sāriputta then gained arahantship in a fortnight, MA. iv. 86; also MA. iii. 203, DA. 418, DhA. i. 97.

[10] See Dhs. 7-11, 84-88, 283-287, 371-375. For an extremely valuable discussion of these and many of the following terms see Bud. Psych. Ethics, especially the notes on p. 5-18.

[11] See Dhs. 2-6. 278-282, 366-370.

[12] See Dhs. 13.

[13] Dhs. 332.

[14] Dhs. 153.

[15] Dhs. 1334.

[16] anupadavavatthitā.

[17] anupāya. The following sequence of terms occurs also at M. iii. 30.

[18] anapāya.

[19] anissita, i.e. of craving and wrong views, MA. iv. 89.

[20] apaṭibaddha, i.e. by attachment and desire.

[21] vippamutta, i.e. from attachment to sense-pleasures.

[22] visaṃyutta, i.e. from the four yokes or all the defilements, MA. iv. 89.

[23] vimariyādikatena cetasā; cf. S. iii. 31. Unconfined because of what it has eliminated.

[24] Cf. M. i. 38, and see M.L.S. i. 48, n. 7. But here it means, not Nibbāna, but the next excellent attainment.

[25] The textual reading, passi vedanā, is unintelligible to me. Neumann appears to give "Reinheit." The Comy. is silent.

[26] cetaso anābhogo, impassivity of thought, lack of mental interest, lack of ideation, lack of inclination. See Pts. Contr., p. 221, n. 4 on ābhoga; and see Vism. 164, quoted at MA. iv. 90 to show that cetaso ābhogo, which was present in the third jhāna, is absent in the fourth. Cf. also Vbh. 307, quoted Kvu. 425, pañca vññāṇā anābhogā; and MA. ii. 63 anāvattano anābhogo. B.H.S.D. under anābhoga suggests "effortless" (adj.) and "Non-effort, impassivity" (subst.); see also s.v. ābhoga.

[27] pāramippatta. Pāramī, excellence, perfection, accomplishment, going beyond. MA. iv. 91 gives nipphattipatta, attained accomplishment, completion, perfection.

Majjhima Nikāya

III. Upari Paṇṇāsa

2. Anupada Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

2. The Division of the Uninterrupted

112. Discourse on the Sixfold Cleansing

Chabbisodhana Suttaṃ

[81]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grovevin Anāthapiṇḍika's monastery.

While he was there

the Lord addressed the monks,

saying:

"Monks."

"Revered One,"

these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, a monk here declares profound knowledge,

saying:

'Destroyed is birth,

brought to a close the Brahma-faring,

done is [82] what was to be done,

there is no more of being such or so.'

Monks, the words of this monk

are to be neither rejoiced in

nor protested against.[1]

Without (your) rejoicing or protesting,

the question might be asked:

"Your reverence,

these four modes of statement[2]

have been rightly pointed out

by that Lord who knows and sees

perfected one,

fully Self-Awakened One.

What four?

That which when seen

is spoken of as seen,

that which when heard

is spoken of as heard,

that which when sensed

is spoken of as sensed,

that which when cognised

is spoken of as cognised.[3]

Your reverence,

these four modes of statement

have been rightly pointed out

by that Lord who knows and sees,

perfected one,

fully Self-Awakened One.

But knowing what,

seeing what

in respect of these four modes of statement

can your reverence say

that his mind is freed from the cankers

with no grasping (remaining)?'

Monks, the explanation of the monk

in whom the cankers are destroyed,

who has lived the life,

done what was to be done,

laid down the burden,

attained his own welfare,

in whom the fetters of becoming

are utterly destroyed

and who is freed

by right profound knowledge,

would be in accordance with Dhamma

were he to say:

'I, your reverences,

not feeling attracted[4] to things seen,

not feeling repelled by them,

independent,

not infatuated,

freed,

released,

dwell with a mind that is unconfined.

'I, your reverences,

not feeling attracted to things heard,

not feeling repelled by them,

independent,

not infatuated,

freed,

released,

dwell with a mind that is unconfined.

'I, your reverences,

not feeling attracted to things sensed,

not feeling repelled by them,

independent,

not infatuated,

freed,

released,

dwell with a mind that is unconfined.

'I, your reverences,

not feeling attracted to things cognised,

not feeling repelled by them,

independent,

not infatuated,

freed,

released,

dwell with a mind that is unconfined.

So, your reverences,

as I know thus,

see thus,

in respect of these four modes of statement,

I can say that my mind

is freed from the cankers

with no grasping (remaining).'

Monks, that monk's words

should be rejoiced in

and approved of by the monks,

saying:

'It is good.'

When they have rejoiced in

and approved of his words,

saying, 'It is good,'

a further question might be asked:[5]

'Your reverence,

these five groups of grasping

have been rightly pointed out

by that Lord who knows and sees,

perfected one,

fully Self-Awakened One.

What five?

That is to say,

the group of grasping after material shape,

the group of grasping after feeling,

the group of grasping after perception,

the group of grasping after the habitual tendencies,

the group of grasping after consciousness.

Your reverence,

these five groups of grasping

have been rightly [83] pointed out

by that Lord who knows and sees,

perfected one,

fully Self-Awakened One.

But knowing what,

seeing what

in respect of these five groups of grasping

can your reverence say

that his mind is freed from the cankers

with no grasping (remaining)?'

Monks, the explanation of the monk

in whom the cankers are destroyed,

done what was to be done,

laid down the burden,

attained his own welfare,

in whom the fetters of becoming

are utterly destroyed

and who is freed

by right profound knowledge,

would be in accordance with Dhamma

were he to say:

'I, your reverences,

having known that material shape

is of little strength,

fading away,[6]

comfortless;

by the destruction,

fading away,

stopping,

giving up and casting out

of grasping after

and hankering after[7] material shape

which is a mental dogma,

biases and tendencies,[8]

I comprehend that my mind is freed.

'I, your reverences,

having known that feeling

is of little strength,

fading away,

comfortless;

by the destruction,

fading away,

stopping,

giving up and casting out

of grasping after

and hankering after feeling

which is a mental dogma,

biases and tendencies,

I comprehend that my mind is freed.

'I, your reverences,

having known that perception

is of little strength,

fading away,

comfortless;

by the destruction,

fading away,

stopping,

giving up and casting out

of grasping after

and hankering after perception

which is a mental dogma,

biases and tendencies,

I comprehend that my mind is freed.

'I, your reverences,

having known that the habitual tendencies

is of little strength,

fading away,

comfortless;

by the destruction,

fading away,

stopping,

giving up and casting out

of grasping after

and hankering after the habitual tendencies

which is a mental dogma,

biases and tendencies,

I comprehend that my mind is freed.

'I, your reverences,

having known that consciousness

is of little strength,

fading away,

comfortless;

by the destruction,

fading away,

stopping,

giving up and casting out

of grasping after

and hankering after consciousness

which is a mental dogma,

biases and tendencies,

I comprehend that my mind is freed.

So, your reverences,

as I know thus,

see thus

in respect of these five groups of grasping,

I can say that my mind

is freed from the cankers

with no grasping (remaining).'

Monks, that monk's words

should be rejoiced in

and approved of

by the monks,

saying:

'It is good.'

When they have rejoiced in

and approved of his words,

saying: 'It is good,'

a further question might be asked:

Your reverence,

these six elements

have been rightly pointed out

by that Lord who knows and sees,

perfected one,

fully Self-Awakened One.

What six?

The element of extension,

the element of cohesion,

the element of radiation,

the element of motion,[9]

the element of space,[10] the element of consciousness.[11]

Your reverence,

these six [84] elements

have been rightly pointed out

by that Lord who knows and sees,

perfected one,

fully Self-Awakened One.

But knowing what,

seeing what

in respect of these six elements

can your reverence say

that his mind is freed from the cankers

with no grasping (remaining)?'

Monks, the explanation of that monk

in whom the cankers are destroyed,

done what was to be done,

laid down the burden,

attained his own welfare,

in whom the fetters of becoming

are utterly destroyed

and who is freed

by right profound knowledge,

would be in accordance with Dhamma

were he to say:

'I, your reverences,

went to the element of extension

as not-self

and to self

as not dependent on the element of extension

by the destruction,

fading away,

stopping,

giving up

and casting out of grasping after

and hankering after

things which are dependent on the element of extension

which is a mental dogma,

bias

and tendency,

I comprehend that my mind is freed.

'I, your reverences,

went to the element of cohesion

as not-self

and to self

as not dependent on the element of cohesion;

by the destruction,

fading away,

stopping,

giving up

and casting out of grasping after

and hankering after

these things which are dependent on the element cohesion

which is a mental dogma,

bias

and tendency,

I comprehend that my mind is freed.

'I, your reverences,

went to the element of radiation

as not-self

and to self

as not dependent on the element of radiation;

by the destruction,

fading away,

stopping,

giving up

and casting out of grasping after

and hankering after

these things which are dependent on the element of radiation

which is a mental dogma,

bias

and tendency,

I comprehend that my mind is freed.

'I, your reverences,

went to the element of motion

as not-self

and to self

as not dependent on the element of motion;

by the destruction,

fading away,

stopping,

giving up

and casting out of grasping after

and hankering after

these things which are dependent on the element of motion

which is a mental dogma,

bias

and tendency,

I comprehend that my mind is freed.

'I, your reverences,

went to the element of space

as not-self

and to self

as not dependent on the element of space;

by the destruction,

fading away,

stopping,

giving up

and casting out of grasping after

and hankering after

these things which are dependent on the element of space

which is a mental dogma,

bias

and tendency,

I comprehend that my mind is freed.

'I, your reverences,

went to the element of consciousness

as not-self

and to self

as not dependent on the element of consciousness;

by the destruction,

fading away,

stopping,

giving up

and casting out of grasping after

and hankering after

these things which are dependent on the element of consciousness

which are mental dogmas,

biases

and tendencies,

I comprehend that my mind is freed.

So, your reverences,

as I know thus,

see thus

in respect of these six elements,

I can say that my mind

is freed from the cankers

with no grasping (remaining).'

Monks, that monk's words

should be rejoiced in

and approved of

by the monks,

saying:

'It is good.'

When they have rejoiced in

and approved of his words,

saying: 'It is good,'

a further question might be asked:

Your reverence,

these six internal

and external (sense-)fields

have been rightly pointed out

by that Lord who knows and sees,

perfected one,

fully Self-Awakened One.

What six?

The eye as well as material shapes,

the ear as well as sounds,

the nose as well as smells,

the tongue as well as tastes,

the body as well as tactile objects,

the mind as well as mental states.

Your reverence,

these six internal

and external (sense-)fields

have been rightly pointed out

by that Lord who knows and sees,

perfected one,

fully Selff-Awakened One.

But knowing what,

seeing what

in respect of these six internal

and external (sense-)fields

can your reverence say

that his mind is freed from the cankers

with no grasping (remaining)?'

Monks, the explanation of that monk

in whom the cankers are destroyed,

done what was to be done,

laid down the burden,

attained his own welfare,

in whom the fetters of becoming

are utterly destroyed

and who is freed

by right profound knowledge,

would be in accordance with Dhamma

were he to say:

'Your reverences,

whatever is desire,

whatever is attachment,

whatever is delight,

whatever is craving

for eye,

material shape,

visual con- [85] sciousness

and for things cognisable

through visual consciousness,[12]

by the destruction,

fading away,

stopping,

giving up and

casting out

of grasping after

and hankering after

these things

which are mental dogmas,

biases

and tendencies,

I comprehend that my mind is freed.

'Your reverences,

whatever is desire,

whatever is attachment,

whatever is delight,

whatever is craving

for ear,

sounds,

auditory consciousness

and for things cognisable

through auditory consciousness,

by the destruction,

fading away,

stopping,

giving up and

casting out

of grasping after

and hankering after

these things

which are mental dogmas,

biases

and tendencies,

I comprehend that my mind is freed.

'Your reverences,

whatever is desire,

whatever is attachment,

whatever is delight,

whatever is craving

the nose,

smells,

olfactory consciousness

and for things cognisable

through olfactory consciousness,

by the destruction,

fading away,

stopping,

giving up and

casting out

of grasping after

and hankering after

these things

which are mental dogmas,

biases

and tendencies,

I comprehend that my mind is freed.

'Your reverences,

whatever is desire,

whatever is attachment,

whatever is delight,

whatever is craving

the tongue,

tastes,

gustatory consciousness

and for things cognisable

through gustatory consciousness,

by the destruction,

fading away,

stopping,

giving up and

casting out

of grasping after

and hankering after

these things

which are mental dogmas,

biases

and tendencies,

I comprehend that my mind is freed.

'Your reverences,

whatever is desire,

whatever is attachment,

whatever is delight,

whatever is craving

the body,

tactile objects,

bodily consciousness

and for things cognisable

through bodily consciousness,

by the destruction,

fading away,

stopping,

giving up and

casting out

of grasping after

and hankering after

these things

which are mental dogmas,

biases

and tendencies,

I comprehend that my mind is freed.

'Your reverences,

whatever is desire,

whatever is attachment,

whatever is delight,

whatever is craving

the mind,

mental states,

bodily consciousness

and for things cognisable

through mental consciousness,

by the destruction,

fading away,

stopping,

giving up and

casting out

of grasping after

and hankering after

these things

which are mental dogmas,

biases

and tendencies,

I comprehend that my mind is freed.

So, your reverences,

as I know thus,

see thus

in respect of these six

internal-external (sense-)fields,

I can say that my mind

is freed from the cankers

with no grasping (remaining).'

Monks, that monk's words

should be rejoiced in

and approved of by the monks,

saying:

'It is good.'

When they have rejoiced in

and approved of his words,

saying: 'It is good,'

a further question might be asked:

'But knowing what,

seeing what

in respect of this oonsciousness-informed body

and all external phenomena

can your reverence say

that his tendency to pride

that "I am the doer,

mine is the doer"

is properly extirpated?'

Monks, the explanation of that monk

in whom the cankers are destroyed,

done what was to be done,

laid down the burden,

attained his own welfare,

in whom the fetters of becoming

are utterly destroyed

and who is freed

by right profound knowledge,

would be in accordance with Dhamma

were he to say:

'Formerly, your reverences,

when I was a householder,

I was ignorant.

The Tathāgata

or a disciple of the Tathāgata

taught me Dhamma.

When I had heard that Dhamma

I gained faith in the Tathāgata;

being possessed of that faith

I had gained in him,

I reflected thus:

"The household life is confined and dusty,[13]

going forth is in the open;

it is not easy for one who lives in a house

to fare the Brahma-faring

wholly fulfilled,

wholly pure,

polished like a conch-shell.

Suppose now that I,

having cut off my hair and beard,

having put on saffron robes,

should go forth from home

into homelessness?"

For those interested in editorial tampering this paragraph should be interesting. It is supposed to be being spoken by the one who is giving up the world, but he speaks of his wealth and relations as being 'great or small'. He would know which.

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

2. Anupada Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

2. The Division of the Uninterrupted

113. Discourse on the Good Man

Sappurisa Suttaṃ

[89]

Thus I have heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach you, monks,

Dhamma of good men

and Dhamma of bad men.

Listen to it,

pay careful attention

and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

"And what, monks, is Dhamma of good men?

As to this, monks,

a bad man has gone forth

from a high family.[1]

He reflects thus:

'I have gone forth

from this high family;

but these other monks

have not gone forth from a high family.'

Because he belongs to a high family

he exalts himself,

disparages the others.

This, monks, is dhamma of a bad man.

But a good man, monks, reflects thus:

'It is not because of one's belonging to a high family

that things of [90] greed,

things of aversion,

things of confusion

go to destruction.

For even if one be not gone forth from a high family,

one may still fare along

in complete accordance with Dhamma,

may fare along correctly,

may be a farer according to Dhamma,

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,[2]

neither exalts himself for belonging to a high family

nor disparages others.

This, monks, is Dhamma of a good man.

■

Again, monks, a bad man has gone forth from a great family.[3][4]

He reflects thus:

'I have gone forth from this great family;

but these other monks

have not gone forth from a great family.'

Because he belongs to a great family

he exalts himself,

disparages the others.

This, monks, is Dhamma of a bad man.

But a good man, monks, reflects thus:

'It is not because of one's belonging to a great family

that things of greed,

things of aversion,

things of confusion

go to destruction.

For even if one be not gone forth from a great family,

one may still fare along

in complete accordance with Dhamma,

may fare along correctly,

may be a farer according to Dhamma,

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for belonging to a great family

nor disparages others.

This, monks, is Dhamma of a good man.

■

Again, monks, a bad man has gone forth from a very rich family.

He reflects thus:

'I have gone forth from this very rich family;

but these other monks

have not gone forth from a very rich family.'

Because he belongs to a very rich family

he exalts himself,

disparages the others.

This, monks, is Dhamma of a bad man.

But a good man, monks, reflects thus:

'It is not because of one's belonging to a very rich family

that things of greed,

things of aversion,

things of confusion

go to destruction.

For even if one be not gone forth from a very rich family,

one may still fare along

in complete accordance with Dhamma,

may fare along correctly,

may be a farer according to Dhamma,

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for belonging to a very rich family

nor disparages others.

This, monks, is Dhamma of a good man.

■

Again, monks, a bad man has gone forth from an eminent family.

He reflects thus:

'I have gone forth from this very eminent family;

but these other monks

have not gone forth from an eminent family.'

Because he belongs to an eminent family

he exalts himself,

disparages the others.

This, monks, is Dhamma of a bad man.

But a good man, monks, reflects thus:

'It is not because of one's belonging to an eminent family

that things of greed,

things of aversion,

things of confusion

go to destruction.

For even if one be not gone forth from an eminent family,

one may still fare along

in complete accordance with Dhamma,

may fare along correctly,

may be a farer according to Dhamma,

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for belonging to an eminent family

nor disparages others.

This, too monks, is Dhamma of a good man.

■

And again, monks, a bad man is well-known,

famous.

He reflects thus:

'I am well-known,

famous,

but these other monks are little known,

of no esteem.'[5]

Because of his being well-known he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's being well-known

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not well-known,

famous,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being well-known

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

acquires the requisites of robe-material,

almsfood,

lodgings

and medicines for the sick.

He reflects [91] thus:

'I am an acquirer of the requisites of robe-material,

almsfood,

lodgings

and medicines for the sick,

but these other monks are not acquirers of the requisites of robe-material,

almsfood,

lodgings

and medicines for the sick.'

Because of these acquisitions he exalts himself, disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's being an acquirer of the requisites of robe-material,

almsfood,

lodgings

and medicines for the sick,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not an acquirer of the requisites of robe-material,

almsfood,

lodgings

and medicines for the sick,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being an acquirer of the requisites of robe-material,

almsfood,

lodgings

and medicines for the sick,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who has heard much.

He reflects thus:

'I am one who has heard much,

but these other monks are not ones who has heard much.'

Because of these acquisitions he exalts himself, disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's being one who has heard much,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not one who has heard much,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who has heard much,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who is expert in Vinaya.

He reflects thus:

'I am one who is expert in Vinaya,

but these other monks are not ones who are expert in Vinaya.'

Because of being expert in Vinaya he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's being one who is expert in Vinaya,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not one who is expert in Vinaya,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who is expert in Vinaya,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who is a speaker on Dhamma.

He reflects thus:

'I am one who is a speaker on Dhamma,

but these other monks are not ones who are speakers on Dhamma.'

Because of being a speaker on Dhamma he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's being a speaker on Dhamma,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not a speaker on Dhamma,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who is a speaker on Dhamma,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who is a forest-dweller[6].

He reflects thus:

'I am one who is a forest-dweller,

but these other monks are not ones who are forest-dwellers.'

Because of being a forest-dweller he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's being a forest-dweller,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not a forest-dweller,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who is a forest-dweller,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who is a wearer of robes taken from the dust-heap.

He reflects thus:

'I am one who is a wearer of robes taken from the dust-heap,

but these other monks are not ones who are wearers of robes taken from the dust-heap.'

Because of being a wearer of robes taken from the dust-heap he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's being a wearer of robes taken from the dust-heap,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not a a wearer of robes taken from the dust-heap,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who is a wearer of robes taken from the dust-heap,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who is a beggar for alms.

He reflects thus:

'I am one who is a beggar for alms,

but these other monks are not ones who are beggars for alms.'

Because of being a beggar for alms he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's being a beggar for alms,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not a beggar for alms,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who is a beggar for alms,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who stays at the root of a tree.

He reflects thus:

'I am one who stays at the root of a tree,

but these other monks are not ones who stay at the root of a tree.'

Because of being one who stays at the root of a tree he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's staying at the root of a tree,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not one who stays at the root of a tree,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who stays at the root of a tree,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who stays in a cemetery.

He reflects thus:

'I am one who stays in a cemetery,

but these other monks are not ones who stay in a cemetery.'

Because of being one who stays in a cemetery he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's staying in a cemetery,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not one who stays in a cemetery,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who stays in a cemetery,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who stays in the open air.

He reflects thus:

'I am one who stays in the open air,

but these other monks are not ones who stay in the open air.'

Because of being one who stays in the open air he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's staying in the open air,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not one who stays in the open air,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who stays in the open air,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who remains in a sitting posture.

He reflects thus:

'I am one who remains in a sitting posture,

but these other monks are not ones who remains in a sitting posture.'

Because of being one who remains in a sitting posture he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's remaining in a sitting posture,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not one who remains in a sitting posture,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who remains in a sitting posture,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who sits on the seat offered.

He reflects thus:

'I am one who sits on the seat offered,

but these other monks are not ones who sit on the seat offered.'

Because of being one who sits on the seat offered he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's sitting on the seat offered,

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not one who sits on the seat offered,

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who sits on the seat offered,

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

is one who eats once (a day only).

He reflects thus:

'I am one who eats once (a day only),

but these other monks are not ones who eat once (a day only).'

[92] Because of being one who eats once (a day only) he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'It is not because of one's eating once (a day only),

that things of greed,

aversion,

confusion

go to destruction.

For even if one be not one who eats once (a day only),

one may still fare along in complete accordance with Dhamma

and therefore be one to be honoured and commended.'

He, having made the course itself the main thing,

neither exalts himself for being one who eats once (a day only),

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters on

and abides in

the first meditation

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful.

He reflects thus:

'I am an acquirer of the attainment of the first meditation,

but these other monks are not acquirers of the attainment of the first meditation.'

Because of being one who acquires the attainment of the first meditation he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'Lack of desire[7]

even for the attainment of the first meditation

has been spoken of by the Lord;

for whatever they imagine it to be,

it is otherwise.

He, having made lack of desire itself the main thing,

neither exalts himself on account of that attainment of the first meditation

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

He reflects thus:

'I am an acquirer of the attainment of the second meditation,

but these other monks are not acquirers of the attainment of the second meditation.'

Because of being one who acquires the attainment of the second meditation he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'Lack of desire

even for the attainment of the second meditation

has been spoken of by the Lord;

for whatever they imagine it to be,

it is otherwise.

He, having made lack of desire itself the main thing,

neither exalts himself on account of that attainment of the second meditation

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

He reflects thus:

'I am an acquirer of the attainment of the third meditation,

but these other monks are not acquirers of the attainment of the third meditation.'

Because of being one who acquires the attainment of the third meditation he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'Lack of desire

even for the attainment of the third meditation

has been spoken of by the Lord;

for whatever they imagine it to be,

it is otherwise.'

He, having made lack of desire itself the main thing,

neither exalts himself on account of that attainment of the third meditation

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

He reflects thus:

'I am an acquirer of the attainment of the fourth meditation,

but these other monks are not acquirers of the attainment of the fourth meditation.'

Because of being one who acquires the attainment of the fourth meditation he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'Lack of desire

even for the attainment of the fourth meditation

has been spoken of by the Lord;

for whatever they imagine it to be,

it is otherwise.

He, having [93] made lack of desire itself the main thing,

neither exalts himself on account of that attainment of the fourth meditation

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

by wholly transcending perception of material shapes,

by the going down of perception of sensory reactions,

by not attending to perception of variety,

thinking:

'Ether is unending,'

enters on

and abides in the plane of infinite ether.

He reflects thus:

'I am an acquirer of the attainment of the plane of infinite ether,

but these other monks are not acquirers of the attainment of the plane of infinite ether.'

Because of being one who acquires the attainment of the plane of infinite ether he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'Lack of desire

even for the attainment of the plane of infinite ether

has been spoken of by the Lord;

for whatever they imagine it to be,

it is otherwise.

He, having made lack of desire itself the main thing,

neither exalts himself on account of that attainment of the plane of infinite ether

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man

by wholly transcending the plane of infinite ether,

thinking:

'Consciousness is unending,'

enters on

and abides in

the plane of infinite consciousness.

He reflects thus:

'I am an acquirer of the attainment of the plane of infinite consciousness,

but these other monks are not acquirers of the attainment of the plane of infinite consciousness.'

Because of being one who acquires the attainment of the plane of infinite consciousness he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'Lack of desire

even for the attainment of the plane of infinite consciousness

has been spoken of by the Lord;

for whatever they imagine it to be,

it is otherwise.

He, having made lack of desire itself the main thing,

neither exalts himself on account of that attainment of the plane of infinite consciousness

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man,

by wholly transcending the plane of infinite consciousness,

thinking:

'There is not anything,'

enters on

and abides in

the plane of no-thing.

He reflects thus:

'I am an acquirer of the attainment of the plane of no-thing,

but these other monks are not acquirers of the attainment of the plane of no-thing.'

Because of being one who acquires the attainment of the plane of no-thing he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'Lack of desire

even for the attainment of the plane of no-thing

has been spoken of by the Lord;

for whatever they imagine it to be,

it is otherwise.

He, having made lack of desire itself the main thing,

neither exalts himself on account of that attainment of the plane of no-thing

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a bad man,

by wholly transcending the plane of no-thing,

enters on

and abides in

the plane of neither-perception-nor-non-perception.

He reflects thus:

'I am an acquirer of the attainment of the plane of neither-perception-nor-non-perception,

but these other monks are not acquirers of the attainment of the plane of neither-perception-nor-non-perception.'

Because of being one who acquires the attainment of the plane of neither-perception-nor-non-perception he exalts himself,

disparages the others.

This too, monks, is Dhamma of a bad man.

But a good man reflects thus:

'Lack of desire

even for the attainment of the plane of neither-perception-nor-non-perception

has been spoken of by the Lord;

for whatever they imagine it to be,

it is otherwise.

He, having made lack of desire itself the main thing,

neither exalts himself on account of that attainment of the plane of neither-perception-nor-non-perception

nor disparages others.

This too, monks, is Dhamma of a good man.

■

And again, monks, a good man,

by wholly transcending the plane of neither-perception-nor-non-perception,

enters on

and abides in

the stopping of perception and feeling;

and having seen by intuitive wisdom,

his cankers are caused to be destroyed.[8]

And [94] monks, this monk does not imagine

he[9] is aught

or anywhere

or in anything."[10]

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Good Man

[1] MA. iv. 98, a khattiya (noble warrior) family or a brahman family. Cf. Vin. iv. 6 where distinguished birth, ukkaṭṭha, jāti, is assigned to these two.

[2] so paṭipadaṃ yeva antaraṃ karitvā, cf. M. iii. 14.

[3] A noble, brahman or merchant family, MA. iv. 98.

[4] [Ed.: this material is abridged here thus: "(to be set out at length in the way given below)" and Ms. Horner then footnotes: "I.e. "above" to us who use a printed book instead of a palm-leaf MS."]

[5] Cf. M. i. 192.

[6] Here are mentioned nine out of the thirteen dhūtaṇga, or ascetic practices, for which see Vism. 61 ff.

[7] atammayatā, This is nittaṇhatā, while tamnmyatā is taṇhā, MA. iv. 99. Cf. M. i. 319, iii. 220, A. i. 150, iii. 444.

[8] pari-k-khayāpenti instead of the more usual parikkhīṇā honti. MA. iv. 99 speaks of this person as a non-returner. This attainment of stopping is not for the ordinary person, puthujjanassa sā n'atthi.

[9] puggala supplied by MA. iv. 99-100.

[10] na kiñci na kuhiñci na kenaci maññati. Cf. M. iii. 103, na katthaci na kuhiñci.

Majjhima Nikāya

III. Upari Paṇṇāsa

2. Anupada Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

2. The Division of the Uninterrupted

114. Discourse on

What is to Be Followed

and

What is Not to Be Followed

Sevitabba-Asevitabba Suttaṃ

[94]

Thus I have heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach youa disquisition on Dhamma

regarding what is to be followed

and what is not to be followed.

Listen to it,

pay careful attention

and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

"I, monks, say that bodily conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in bodily conduct.

And I, monks, say that vocal conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in vocal conduct.

And I, monks, say that mental conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in mental conduct.

And I, monks, say that the arising of thought is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the arising of thought.

And I, monks, say that the assumption of perception is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of perception.

And I, monks, say that the assumption of views is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of views.

And I, monks, say that the assumption of individuality[1] is of two kinds,

one of which is to be [95] followed

and the other which is not to be followed;

and there is this disparity in the assumption of individuality.

When this had been said,

the venerable Sāriputta spoke thus to the Lord:

"I, revered sir, thus understand this to be the meaning in full

of what was spoken of by the Lord in brief,

but of which the meaning was not explained in full:

'I, monks, say that bodily conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in bodily conduct.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of bodily conduct is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of bodily conduct is not to be followed.

Revered sir, if a certain kind of bodily conduct is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of bodily conduct is to be followed.

And what kind of bodily conduct, revered sir,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this,[2] revered sir,

someone makes onslaught on creatures,

he is cruel,

bloody-handed,

intent on injuring and killing,

without mercy to living creatures.

He is a taker of what is not given;

whatever property of another

in village or jungle

is not given to him

he takes by theft.

He is a wrong-goer in regard to pleasures of the senses;

he has intercourse with (girls) protected by the mother,

he has intercourse with (girls) protected by the father,

he has intercourse with (girls) protected by the parents,

he has intercourse with (girls) protected by a brother,

he has intercourse with (girls) protected by a sister,

he has intercourse with (girls) protected by relations,

he has intercourse with (girls) who have a husband,

and whose use involves punishments,

and even with those adorned with the garlands of betrothal.

If this kind of bodily conduct is followed, revered sir,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of bodily conduct, revered sir,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

As to this, revered sir,

someone, abandoning onslaught on creatures,

is restrained from onslaught on creatures;

the stick laid aside,

the sword laid aside,

he lives scrupulous,

merciful,

kindly and compassionate

to all living creatures.

Abandoning taking what is not given,

he is restrained from taking what is not given;

he does not take by theft

any property of another

in village or jungle

that is not given to him.

Abandoning wrong-going in [96] regard to pleasures of the senses,

he is restrained from wrong-doing in regard to pleasures of the senses;

he does not have intercourse with (girls) protected by the mother,

he does not have intercourse with (girls) protected by the father,

he does not have intercourse with (girls) protected by the parents,

he does not have intercourse with (girls) protected by a brother,

he does not have intercourse with (girls) protected by a sister,

he does not have intercourse with (girls) protected by relations,

he does not have intercourse with (girls) who have a husband,

nor whose use involves punishments,

nor even with those adorned with the garlands of betrothal.

If this kind of bodily conduct is followed, revered sir,

unskilled states of mind decrease,

skilled states of mind grow much.

When the Lord said:

'I, monks, say that bodily conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in bodily conduct,'

it was said in reference to this.

■

'I, monks, say that vocal conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in vocal conduct.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of vocal conduct is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of vocal conduct is not to be followed.

Revered sir, if a certain kind of vocal conduct is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of vocal conduct is to be followed.

And what land of vocal conduct, revered sir,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, revered sir,

someone is of lying speech;

when he is cited and questioned as a witness

before a council or a company

or amid his relations

or amid a guild

or a royal family,

and is told:

'Now, my good man,

say what you know,'

although he does not know, he says,

'I know,'

and although he knows, he says,

'I do not know ;

although he has not seen, he says,

'I saw,'

and although he has seen, he says,

'I did not see.'

Thus his speech becomes intentional lying

either for his own sake

or for that of another

or for the sake of some material gain or other.

And he is a slanderer;

having heard something at one place,

he makes it known elsewhere

for causing variance among those people;

or having heard something elsewhere

he makes it known among these people

for causing variance among them.

In this way he sows discord among those who were in harmony

or foments those who are at variance.

Discord is his pleasure,

his delight,

his joy,

the motive of his speech.

And he is one of harsh speech.

Whatever speech is rough,

hard,

severe on others,

abusive of others,

bordering on wrath,

not conducive to concentration,

such speech does he utter.

And he is a frivolous chatterer,

one who speaks at a wrong time,

not in accordance with fact,

one who speaks about what is not the goal,

about non-dhamma,

about non-discipline.

He utters speech that is not [97] worth treasuring;

owing to its being at the wrong time

it is incongruous,

has no purpose,

is not connected with the goal.

If this kind of vocal conduct is followed, revered sir,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of vocal conduct, revered sir,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

As to this, revered sir, someone,

abandoning lying speech

is restrained from lying speech.

When he is cited and questioned as a witness

before a council

or company

or amid his relations

or amid a guild

or a royal family,

and is told:

'Now, my good man,

say what you know,'

if he does not know he says,

'I do not know,'

and if he knows he says,

'I know ;

if he has not seen, he says,

'I did not see,'

and if he has seen, he says,

'I saw.'

Thus his speech is not intentional lying

either for his own sake

or for that of another

or for the sake of some material gain or other.

Abandoning slanderous speech,

he is restrained from slanderous speech.

Having heard something at one place,

he is not one to repeat it elsewhere

for causing variance among those people;

or having heard something elsewhere

he is not one to repeat it among these people

for causing variance among them.

In this way

he is a reconciler of those who are at variance

and one who combines those who are friends.

Concord is his pleasure,

his delight,

his joy,

the motive of his speech.

Abandoning harsh speech,

he is restrained from harsh speech.

Whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

agreeable to the manyfolk -

such speech does he utter.

Abandoning frivolous chatter,

he is restrained from frivolous chatter.

He is one that speaks at a right time,

in accordance with fact,

about the goal,

about Dhamma,

about discipline.

He utters speech that is worth treasuring,

with opportune similes,

purposeful,

connected with the goal.

If this kind of vocal conduct is followed, revered sir,

unskilled states of mind decrease,

skilled states of mind grow much.

When the Lord said:

'I, monks, say that vocal conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in vocal conduct,'

it was said in reference to this.

■

'I, monks, say that mental conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in mental conduct.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of mental conduct is followed

and unskilled states of mind grow much, [98]

skilled states of mind decrease,

this kind of mental conduct is not to be followed.

Revered sir, if a certain kind of mental conduct is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of mental conduct is to be followed.

And what kind of mental conduct, revered sir,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, revered sir,

someone is covetous;

he covets that which is the property of another,

thinking:

'0 might that which is the other's be mine';

he is malevolent in thought,

corrupt in mind and purpose,

and thinks:

'Let these beings be killed

or slaughtered

or annihilated

or destroyed,

or may they not exist at all.'

If this kind of mental conduct is followed, revered sir,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of mental conduct, revered sir,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

As to this, revered sir,

someone is not covetous;

he does not covet that which is the property of another,

thinking:

'0 might that which is the other's be mine';

he is not malevolent in thought,

not corrupt in mind and purpose,

but thinks:

'Let these beings,

free from enmity,

peaceable,

secure and happy,

look after self.'

If this kind of mental conduct is followed, revered sir,

unskilled states of mind decrease,

skilled states of mind grow much.

When the Lord said:

'And I, monks, say that mental conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in mental conduct,'

it was said in reference to this.

■

'I, monks, say that the arising of thought is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the arising of thought.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of arising of thought is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of arising of thought is not to be followed.

Revered sir, if a certain kind of arising of thought is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of arising of thought is to be followed.

And what kind of arising of thought, revered sir,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, revered sir,

someone is covetous

and lives with his thought given over to covetousness;

he is malevolent

and lives with his thought given over to malevolence;

he is harmful

and lives with his thought given over to harmfulness.

If this kind of arising of thought is followed, revered sir,

unskilled states of mind grow much,

skilled states of mind decrease.

[99] And what kind of arising of thought, revered sir,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

As to this, revered sir,

someone is not covetous

and does not live with his thought given over to covetousness;

he is not malevolent

and does not live with his thought given over to malevolence;

he is not harmful

and does not live with his thought given over to harmfulness.

If this kind of arising of thought is followed, revered sir,

unskilled states of mind decrease,

skilled states of mind grow much.

When the Lord said:

'I, monks, say that the arising of thought is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the arising of thought,'

it was said in reference to this.

■

'I, monks, say that the assumption of perception is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of perception.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of assumption of perception is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of assumption of perception is not to be followed.

Revered sir, if a certain kind of assumption of perception is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of assumption of perception is to be followed.

And what kind of assumption of perception, revered sir,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, revered sir,

someone is covetous

and lives with his perception given over to covetousness;

he is malevolent

and lives with his perception given over to malevolence;

he is harmful

and lives with his perception given over to harmfulness.

If this kind of assumption of perception is followed, revered sir,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of assumption of perception, revered sir,

does a man follow

that unskilled states of mind decrease in him,

skilled stated of mind grow much?

As to this, revered sir,

someone is not covetous

and does not live with his perception given over to covetousness;

he is not malevolent

and does not live with his perception given over to malevolence;

he is not harmful

and does not live with his perception given over to harmfulness.

If this kind of assumption of perception is followed, revered sir,

unskilled states of mind decrease,

skilled states of mind grow much.

When the Lord said:

'I, monks, say that the assumption of perception is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of perception,'

it was said in reference to this.

■

'I, monks, say that the assumption of views is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of views.'

[100] This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of assumption of views is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of assumption of views is not to be followed.

Revered sir, if a certain kind of assumption of views is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of assumption of views is to be followed.

And what kind of assumption of views, revered sir,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

And what kind of assumption of views, revered sir,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, revered sir, someone is of this view:

'There is no (result of) gift,[3]

there is no (result of) offering,

there is no (result of) sacrifice;

there is no fruit or ripening of deeds

well done or ill done;

there is not this world,

there is not a world beyond;

there is no (benefit from serving) mother,

no (benefit from serving) father;

there are no spontaneously arising beings;

there are not in the world

recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and the world beyond,

having realized them by their own super-knowledge.'

If this kind of assumption of views is followed, revered sir,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of assumption of views, revered sir,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

As to this, revered sir,

someone is of this view:

'There is (result of) gift,

there is (result of) offering,

there is (result of) sacrifice;

there is fruit or ripening of deeds

well done or ill done;

there is this world,

there is a world beyond;

there is (benefit from serving) mother,

(benefit from serving) father;

there are spontaneously arising beings;

there are in the world

recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and the world beyond,

having realized them by their own super-knowledge.'

When the Lord said:

'I, monks, say that the assumption of views is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of views,'

it was said in reference to this.

■

'I, monks, say that the assumption of individuality is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of individuality.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of assumption of individuality is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of assumption of individuality is not to be followed.

Revered sir, if a certain kind of assumption of individuality is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of assumption of individuality is to be followed.

And what kind of assumption of individuality, revered sir,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

And what kind of assumption of individuality, revered sir,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

If there is assumption of an individuality [101] that is harmful,[4] revered sir,

because of the uncompleted state of production,[5]

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of assumption of individuality, revered sir,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

If there is assumption of an individuality that is harmless,[6] revered sir,

because of the completed state of production,

unskilled states of mind decrease,

skilled states of mind grow much.

When the Lord said:

'I, monks, say that the assumption of individualityis of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of individuality,'

it was said in reference to this.

I, revered sir, thus understand this

to be the meaning in full

of what was spoken of by the Lord in brief,

but of which the meaning was not explained in full."

"It is good, Sāriputta,

it is good.

It is good that you, Sāriputta,

thus understand this

to be the meaning in full of what was spoken of by me in brief,

but of which the meaning was not explained in full.

'I, monks, say that bodily conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in bodily conduct.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of bodily conduct is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of bodily conduct is not to be followed.

Sāriputta, if a certain kind of bodily conduct is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of bodily conduct is to be followed.

And what kind of bodily conduct, Sāriputta,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, Sāriputta,

someone makes onslaught on creatures,

he is cruel,

bloody-handed,

intent on injuring and killing,

without mercy to living creatures.

He is a taker of what is not given;

whatever property of another

in village or jungle

is not given to him

he takes by theft.

He is a wrong-goer in regard to pleasures of the senses;

he has intercourse with (girls) protected by the mother,

he has intercourse with (girls) protected by the father,

he has intercourse with (girls) protected by the parents,

he has intercourse with (girls) protected by a brother,

he has intercourse with (girls) protected by a sister,

he has intercourse with (girls) protected by relations,

he has intercourse with (girls) who have a husband,

and whose use involves punishments,

and even with those adorned with the garlands of betrothal.

If this kind of bodily conduct is followed, Sāriputta,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of bodily conduct, Sāriputta,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

As to this, Sāriputta,

someone, abandoning onslaught on creatures,

is restrained from onslaught on creatures;

the stick laid aside,

the sword laid aside,

he lives scrupulous,

merciful,

kindly and compassionate

to all living creatures.

Abandoning taking what is not given,

he is restrained from taking what is not given;

he does not take by theft

any property of another

in village or jungle

that is not given to him.

Abandoning wrong-going in regard to pleasures of the senses,

he is restrained from wrong-doing in regard to pleasures of the senses;

he does not have intercourse with (girls) protected by the mother,

he does not have intercourse with (girls) protected by the father,

he does not have intercourse with (girls) protected by the parents,

he does not have intercourse with (girls) protected by a brother,

he does not have intercourse with (girls) protected by a sister,

he does not have intercourse with (girls) protected by relations,

he does not have intercourse with (girls) who have a husband,

nor whose use involves punishments,

nor even with those adorned with the garlands of betrothal.

If this kind of bodily conduct is followed, Sāriputta,

unskilled states of mind decrease,

skilled states of mind grow much.

When I said:

'I, monks, say that bodily conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in bodily conduct,'

it was said in reference to this.

■

'I, monks, say that vocal conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in vocal conduct.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of vocal conduct is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of vocal conduct is not to be followed.

Sāriputta, if a certain kind of vocal conduct is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of vocal conduct is to be followed.

And what land of vocal conduct, Sāriputta,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, Sāriputta,

someone is of lying speech;

when he is cited and questioned as a witness

before a council or a company

or amid his relations

or amid a guild

or a royal family,

and is told:

'Now, my good man,

say what you know,'

although he does not know, he says,

'I know,'

and although he knows, he says,

'I do not know ;

although he has not seen, he says,

'I saw,'

and although he has seen, he says,

'I did not see.'

Thus his speech becomes intentional lying

either for his own sake

or for that of another

or for the sake of some material gain or other.

And he is a slanderer;

having heard something at one place,

he makes it known elsewhere

for causing variance among those people;

or having heard something elsewhere

he makes it known among these people

for causing variance among them.

In this way he sows discord among those who were in harmony

or foments those who are at variance.

Discord is his pleasure,

his delight,

his joy,

the motive of his speech.

And he is one of harsh speech.

Whatever speech is rough,

hard,

severe on others,

abusive of others,

bordering on wrath,

not conducive to concentration,

such speech does he utter.

And he is a frivolous chatterer,

one who speaks at a wrong time,

not in accordance with fact,

one who speaks about what is not the goal,

about non-dhamma,

about non-discipline.

He utters speech that is not worth treasuring;

owing to its being at the wrong time

it is incongruous,

has no purpose,

is not connected with the goal.

If this kind of vocal conduct is followed, Sāriputta,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of vocal conduct, Sāriputta,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

As to this, Sāriputta, someone,

abandoning lying speech

is restrained from lying speech.

When he is cited and questioned as a witness

before a council

or company

or amid his relations

or amid a guild

or a royal family,

and is told:

'Now, my good man,

say what you know,'

if he does not know he says,

'I do not know,'

and if he knows he says,

'I know ;

if he has not seen, he says,

'I did not see,'

and if he has seen, he says,

'I saw.'

Thus his speech is not intentional lying

either for his own sake

or for that of another

or for the sake of some material gain or other.

Abandoning slanderous speech,

he is restrained from slanderous speech.

Having heard something at one place,

he is not one to repeat it elsewhere

for causing variance among those people;

or having heard something elsewhere

he is not one to repeat it among these people

for causing variance among them.

In this way

he is a reconciler of those who are at variance

and one who combines those who are friends.

Concord is his pleasure,

his delight,

his joy,

the motive of his speech.

Abandoning harsh speech,

he is restrained from harsh speech.

Whatever speech is gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

agreeable to the manyfolk -

such speech does he utter.

Abandoning frivolous chatter,

he is restrained from frivolous chatter.

He is one that speaks at a right time,

in accordance with fact,

about the goal,

about Dhamma,

about discipline.

He utters speech that is worth treasuring,

with opportune similes,

purposeful,

connected with the goal.

If this kind of vocal conduct is followed, Sāriputta,

unskilled states of mind decrease,

skilled states of mind grow much.

When I said:

'I, monks, say that vocal conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in vocal conduct,'

it was said in reference to this.

■

'I, monks, say that mental conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in mental conduct.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of mental conduct is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of mental conduct is not to be followed.

Sāriputta, if a certain kind of mental conduct is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of mental conduct is to be followed.

And what kind of mental conduct, Sāriputta,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, Sāriputta,

someone is covetous;

he covets that which is the property of another,

thinking:

'0 might that which is the other's be mine';

he is malevolent in thought,

corrupt in mind and purpose,

and thinks:

'Let these beings be killed

or slaughtered

or annihilated

or destroyed,

or may they not exist at all.'

If this kind of mental conduct is followed, Sāriputta,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of mental conduct, Sāriputta,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

As to this, Sāriputta,

someone is not covetous;

he does not covet that which is the property of another,

thinking:

'0 might that which is the other's be mine';

he is not malevolent in thought,

not corrupt in mind and purpose,

but thinks:

'Let these beings,

free from enmity,

peaceable,

secure and happy,

look after self.'

If this kind of mental conduct is followed, Sāriputta,

unskilled states of mind decrease,

skilled states of mind grow much.

When I said:

'And I, monks, say that mental conduct is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in mental conduct,'

it was said in reference to this.

■

'I, monks, say that the arising of thought is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the arising of thought.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of arising of thought is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of arising of thought is not to be followed.

Sāriputta, if a certain kind of arising of thought is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of arising of thought is to be followed.

And what kind of arising of thought, Sāriputta,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, Sāriputta,

someone is covetous

and lives with his thought given over to covetousness;

he is malevolent

and lives with his thought given over to malevolence;

he is harmful

and lives with his thought given over to harmfulness.

If this kind of arising of thought is followed, Sāriputta,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of arising of thought, Sāriputta,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

As to this, Sāriputta,

someone is not covetous

and does not live with his thought given over to covetousness;

he is not malevolent

and does not live with his thought given over to malevolence;

he is not harmful

and does not live with his thought given over to harmfulness.

If this kind of arising of thought is followed, Sāriputta,

unskilled states of mind decrease,

skilled states of mind grow much.

When I said:

I, monks, say that the arising of thought is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the arising of thought,'

it was said in reference to this.

■

'I, monks, say that the assumption of perception is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of perception.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of assumption of perception is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of assumption of perception is not to be followed.

Sāriputta, if a certain kind of assumption of perception is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of assumption of perception is to be followed.

And what kind of assumption of perception, Sāriputta,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, Sāriputta,

someone is covetous

and lives with his perception given over to covetousness;

he is malevolent

and lives with his perception given over to malevolence;

he is harmful

and lives with his perception given over to harmfulness.

If this kind of assumption of perception is followed, Sāriputta,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of assumption of perception, Sāriputta,

does a man follow

that unskilled states of mind decrease in him,

skilled stated of mind grow much?

As to this, Sāriputta,

someone is not covetous

and does not live with his perception given over to covetousness;

he is not malevolent

and does not live with his perception given over to malevolence;

he is not harmful

and does not live with his perception given over to harmfulness.

If this kind of assumption of perception is followed, Sāriputta,

unskilled states of mind decrease,

skilled states of mind grow much.

When I said:

'I, monks, say that the assumption of perception is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of perception,'

it was said in reference to this.

■

'I, monks, say that the assumption of views is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of views.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of assumption of views is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of assumption of views is not to be followed.

Sāriputta, if a certain kind of assumption of views is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of assumption of views is to be followed.

And what kind of assumption of views, Sāriputta,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

And what kind of assumption of views, Sāriputta,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

As to this, Sāriputta, someone is of this view:

'There is no (result of) gift,

there is no (result of) offering,

there is no (result of) sacrifice;

there is no fruit or ripening of deeds

well done or ill done;

there is not this world,

there is not a world beyond;

there is no (benefit from serving) mother,

no (benefit from serving) father;

there are no spontaneously arising beings;

there are not in the world

recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and the world beyond,

having realized them by their own super-knowledge.'

If this kind of assumption of views is followed, Sāriputta,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of assumption of views, Sāriputta,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

As to this, Sāriputta,

someone is of this view:

'There is (result of) gift,

there is (result of) offering,

there is (result of) sacrifice;

there is fruit or ripening of deeds

well done or ill done;

there is this world,

there is a world beyond;

there is (benefit from serving) mother,

(benefit from serving) father;

there are spontaneously arising beings;

there are in the world

recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and the world beyond,

having realized them by their own super-knowledge.'

When I said:

'I, monks, say that the assumption of views is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of views,'

it was said in reference to this.

■

'I, monks, say that the assumption of individuality is of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of individuality.

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of assumption of individuality is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of assumption of individuality is not to be followed.

Sāriputta, if a certain kind of assumption of individuality is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of assumption of individuality is to be followed.

And what kind of assumption of individuality, Sāriputta,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

And what kind of assumption of individuality, Sāriputta,

does a man follow

that unskilled states of mind grow much in him,

skilled states of mind decrease?

If there is assumption of an individuality that is harmful, Sāriputta,

because of the uncompleted state of production,

unskilled states of mind grow much,

skilled states of mind decrease.

And what kind of assumption of individuality, Sāriputta,

does a man follow

that unskilled states of mind decrease in him,

skilled states of mind grow much?

If there is assumption of an individuality that is harmless, Sāriputta,

because of the completed state of production,

unskilled states of mind decrease,

skilled states of mind grow much.

When I said:

'I, monks, say that the assumption of individualityis of two kinds,

one of which is to be followed

and the other which is not to be followed;

and there is this disparity in the assumption of individuality,'

it was said in reference to this.

Thus, Sāriputta, should be understood in full

the meaning of what was spoken of by me in brief."

§

[102] "And I, Sāriputta, say that material shape cognisable through the eye is of two kinds,

one of which is to be followed

and the other which is not to be followed.

And I, Sāriputta, say that sound cognisable through the ear is of two kinds,

one of which is to be followed

and the other which is not to be followed.

And I, Sāriputta, say that smell cognisable through the nose is of two kinds,

one of which is to be followed

and the other which is not to be followed."

And I, Sāriputta, say that taste cognisable through the tongue is of two kinds,

one of which is to be followed

and the other which is not to be followed."

And I, Sāriputta, say that tactile objects cognisable through the body are of two kinds,

one of which is to be followed

and the other which is not to be followed.

And I, Sāriputta, say that mental states cognisable through the mind are of two kinds,

one of which is to be followed

and the other which is not to be followed."

When this had been said, the venerable Sāriputta spoke thus to the Lord:

"I, revered sir, thus understand this

to be the meaning in full

of what was spoken of by the Lord in brief,

but of which the meaning was not explained in full:

'I, Sāriputta, say that material shape cognisable through the eye is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain material shape cognisable through the eye is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of material shape cognisable through the eye is not to be followed.

But if, revered sir, a certain kind of material shape cognisable through the eye is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of material shape cognisable through the eye is to be followed.

When the Lord said:

'I, Sāriputta, say that material shape cognisable through the eye is of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that sound cognisable through the ear is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain sound cognisable through the ear is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of sound cognisable through the ear is not to be followed.

But if, revered sir, a certain kind of sound cognisable through the ear is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of sound cognisable through the ear is to be followed.

When the Lord said:

'I, Sāriputta, say that sound cognisable through the ear is of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that smell cognisable through the nose is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain smell cognisable through the nose is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of smell cognisable through the nose is not to be followed.

But if, revered sir, a certain kind of smell cognisable through the nose is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of smell cognisable through the nose is to be followed.

When the Lord said:

'I, Sāriputta, say that smell cognisable through the nose is of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that taste cognisable through the tongue is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain taste cognisable through the tongue is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of taste cognisable through the tongue is not to be followed.

But if, revered sir, a certain kind of taste cognisable through the tongue is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of taste cognisable through the tongue is to be followed.

When the Lord said:

'I, Sāriputta, say that taste cognisable through the tongue is of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that tactile objects cognisable through the body are of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain tactile object cognisable through the body is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of tactile object cognisable through the body is not to be followed.

But if, revered sir, a certain kind of tactile object cognisable through the body is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of tactile object cognisable through the body is to be followed.

When the Lord said:

'I, Sāriputta, say that tactile objects cognisable through the body are of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that mental states cognisable through the mind are of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain mental state cognisable through the mind is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of mental state cognisable through the mind is not to be followed.

But if, revered sir, a certain kind of mental state cognisable through the mind is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of mental state cognisable through the mind is to be followed.

When the Lord said:

'I, Sāriputta, say that mental states cognisable through the mind are of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

I, revered sir, thus understand this

to be the meaning in full

of what was spoken of by the Lord in brief,

but of which the meaning was not explained in full."

"It is good, Sāriputta,

it is good.

It is good that you, Sāriputta, thus understand this

to be the meaning in full

of what was spoken of by me in brief,

but of which the meaning was not explained in full."

"'I, Sāriputta, say that material shape cognisable through the eye is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain material shape cognisable through the eye is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of material shape cognisable through the eye is not to be followed.

But if, Sāriputta, a certain kind of material shape cognisable through the eye is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of material shape cognisable through the eye is to be followed.

When I said:

'I, Sāriputta, say that material shape cognisable through the eye is of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that sound cognisable through the ear is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain sound cognisable through the ear is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of sound cognisable through the ear is not to be followed.

But if, Sāriputta, a certain kind of sound cognisable through the ear is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of sound cognisable through the ear is to be followed.

When I said:

'I, Sāriputta, say that sound cognisable through the ear is of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that smell cognisable through the nose is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain smell cognisable through the nose is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of smell cognisable through the nose is not to be followed.

But if, Sāriputta, a certain kind of smell cognisable through the nose is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of smell cognisable through the nose is to be followed.

When I said:

'I, Sāriputta, say that smell cognisable through the nose is of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that taste cognisable through the tongue is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain taste cognisable through the tongue is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of taste cognisable through the tongue is not to be followed.

But if, Sāriputta, a certain kind of taste cognisable through the tongue is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of taste cognisable through the tongue is to be followed.

When I said:

'I, Sāriputta, say that taste cognisable through the tongue is of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that tactile objects cognisable through the body are of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain tactile object cognisable through the body is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of tactile object cognisable through the body is not to be followed.

But if, Sāriputta, a certain kind of tactile object cognisable through the body is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of tactile object cognisable through the body is to be followed.

When I said:

'I, Sāriputta, say that tactile objects cognisable through the body are of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that mental states cognisable through the mind are of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain mental state cognisable through the mind is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of mental state cognisable through the mind is not to be followed.

But if, Sāriputta, a certain kind of mental state cognisable through the mind is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of mental state cognisable through the mind is to be followed.

When I said:

'I, Sāriputta, say that mental states cognisable through the mind are of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

Thus, Sāriputta, should [103] be understood in full the meaning of what was spoken of by me in brief."

§

"And I, Sāriputta, say that robe-material is of two kinds,

one of which is to be followed

and the other which is not to be followed.

I, Sāriputta, say that almsfood is of two kinds,

one of which is to be followed

and the other which is not to be followed.

I, Sāriputta, say that lodgings are of two kinds,

one of which is to be followed

and the other which is not to be followed.

I, Sāriputta, say that a village is of two kinds,

one of which is to be followed

and the other which is not to be followed.

I, Sāriputta, say that a market town is of two kinds,

one of which is to be followed

and the other which is not to be followed.

I, Sāriputta, say that a town is of two kinds,

one of which is to be followed

and the other which is not to be followed.

I, Sāriputta, say that a country district is of two kinds,

one of which is to be followed

and the other which is not to be followed.

I, Sāriputta, say that a person is of two kinds,

one of which is to be followed

and the other which is not to be followed."

When this had been said, the venerable Sāriputta

spoke thus to the Lord:

"I, revered sir, thus understand this

to be the meaning in full

of what was spoken of by the Lord in brief,

but of which the meaning was not explained in full:

'I, Sāriputta, say that robe-material is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of robe-material is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of robe-material is not to be followed.

But if, Revered sir, a certain kind of robe-material is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of robe-material is to be followed.

When the Lord said:

'I, Sāriputta, say that robe-material is of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that almsfood is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of almsfood is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of almsfood is not to be followed.

But if, Revered sir, a certain kind of almsfood is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of almsfood is to be followed.

When the Lord said:

'I, Sāriputta, say that almsfood is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

it was said in reference to this.

■

'I, Sāriputta, say that lodgings are of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of lodging is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of lodging is not to be followed.

But if, Revered sir, a certain kind of lodging is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of lodging is to be followed.

When the Lord said:

'I, Sāriputta, say that lodgings are of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

■

'I, Sāriputta, say that a village is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of village is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of village is not to be followed.

But if, Revered sir, a certain kind of village is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of village is to be followed.

When the Lord said:

'I, Sāriputta, say that a village is of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

■

'I, Sāriputta, say that a market town is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of market town is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of market town is not to be followed.

But if, Revered sir, a certain kind of market town is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of market town is to be followed.

When the Lord said:

'I, Sāriputta, say that a market town is of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

■

'I, Sāriputta, say that a town is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of town is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of town is not to be followed.

But if, Revered sir, a certain kind of town is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of town is to be followed.

When the Lord said:

'I, Sāriputta, say that a town is of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

■

'I, Sāriputta, say that a country district is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of country district is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of country district is not to be followed.

But if, Revered sir, a certain kind of country district is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of country district is to be followed.

When the Lord said:

'I, Sāriputta, say that a country district is of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

■

'I, Sāriputta, say that a person is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by the Lord.

In reference to what was it said?

Revered sir, if a certain kind of person is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of person is not to be followed.

But if, Revered sir, a certain kind of person is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of person is to be followed.

When the Lord said:

'I, Sāriputta, say that a person is of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

I, revered sir, thus understand this

to be the meaning in full

of what was spoken of by the Lord in brief,

but of which the meaning was not explained in full."

"It is good, Sāriputta,

it is good.

It is good that you, Sāriputta, thus understand this

to be the meaning in full

of what was spoken of by me in brief,

but of which the meaning was not explained in full.

'I, Sāriputta, say that robe-material is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of robe-material is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of robe-material is not to be followed.

But if, Sāriputta, a certain kind of robe-material is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of robe-material is to be followed.

When I said:

'I, Sāriputta, say that robe-material is of two kinds,

one of which is to be followed

and the other which is not to be followed,'

it was said in reference to this.

■

'I, Sāriputta, say that almsfood is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of almsfood is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of almsfood is not to be followed.

But if, Sāriputta, a certain kind of almsfood is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of almsfood is to be followed.

When I said:

'I, Sāriputta, say that almsfood is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

it was said in reference to this.

■

'I, Sāriputta, say that lodgings are of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of lodging is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of lodging is not to be followed.

But if, Sāriputta, a certain kind of lodging is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of lodging is to be followed.

When I said:

'I, Sāriputta, say that lodgings are of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

■

'I, Sāriputta, say that a village is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of village is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of village is not to be followed.

But if, Sāriputta, a certain kind of village is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of village is to be followed.

When I said:

'I, Sāriputta, say that a village is of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

■

'I, Sāriputta, say that a market town is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of market town is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of market town is not to be followed.

But if, Sāriputta, a certain kind of market town is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of market town is to be followed.

When I said:

'I, Sāriputta, say that a market town is of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

■

'I, Sāriputta, say that a town is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of town is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of town is not to be followed.

But if, Sāriputta, a certain kind of town is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of town is to be followed.

When I said:

'I, Sāriputta, say that a town is of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

■

'I, Sāriputta, say that a country district is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of country district is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of country district is not to be followed.

But if, Sāriputta, a certain kind of country district is followed

and unskilled states of mind decrease,

skilled states of mind grow much,

this kind of country district is to be followed.

When I said:

'I, Sāriputta, say that a country district is of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

■

'I, Sāriputta, say that a person is of two kinds,

one of which is to be followed

and the other which is not to be followed.'

This was said by me.

In reference to what was it said?

Sāriputta, if a certain kind of person is followed

and unskilled states of mind grow much,

skilled states of mind decrease,

this kind of person is not to be followed.

But if, Sāriputta, a certain kind of person is followed

and unskilled states of [104] mind decrease,

skilled states of mind grow much,

this kind of person is to be followed.

When I said:

'I, Sāriputta, say that a person is of two kinds,

one of which is to be followed

and the other which is not to be followed'

it was said in reference to this.

Thus, Sāriputta, should be understood to be the meaning in full

of what was spoken of by me in brief,

but of which the meaning was not explained in full.

And, Sāriputta, if all nobles could thus understand the meaning in full

of this that was spoken of by me in brief,

for a long time it would be for their welfare and happiness.

And, Sāriputta, if all brahmans could thus understand the meaning in full

of this that was spoken of by me in brief,

for a long time it would be for their welfare and happiness.

And, Sāriputta, if all merchants could thus understand the meaning in full

of this that was spoken of by me in brief,

for a long time it would be for their welfare and happiness.

And, Sāriputta, if all workers could thus understand the meaning in full

of this that was spoken of by me in brief,

for a long time it would be for their welfare and happiness.

And, Sāriputta, if the world

with the devas,

with the Māras and Brahmās,

and if the generations of recluses and brahmans,

devas and men

could thus understand the meaning in full

of this that was spoken of by me in brief,

for a long time it would be for their welfare and happiness."

Thus spoke the Lord.

Delighted, the venerable Sāriputta rejoiced in what the Lord had said.

Discourse on What is To Be Followed and What is Not To Be Followed:

The Fourth

[1] atta-bhāva-paṭilābha, as at S. ii. 254 ff., iii. 144; A. ii. 159; Vin. ii. 185; see P.T.C. for further references.

[2] For a great deal of the following cf. M. i. 286 ff.

[3] As at M. iii. 22, etc.

[4] MA. iv. 100 equates savyāpajjha with sadukkha, and avyāpajjha with adukkha.

[5] abhinibbattayato (v.l. abhinibbattassa yato) apariniṭṭhitabhāvāya. MA. iv. 100 says that in this individuality an average man is unable to bring becoming to completion; so, from the time of his re-linking, paṭisandhi, unskilled states grow, skilled ones decline, and he produces, abhinibbatteti, an individuality attended by dukkha.

[6] Said of the four types of persons: stream-attainers and so on.

Majjhima Nikāya

III. Upari Paṇṇāsa

2. Anupada Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

2. The Division of the Uninterrupted

115. Discourse on the Manifold Elements

Bahu-Dhātuka Suttaṃ

[104]

Thus I have heard:[1]

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Whatever fears arise, monks,

all arise for the fool,

not the wise man.

Whatever troubles[2] arise,

all arise for the fool,

not the wise man.

Whatever misfortunes arise,

all arise for the fool,

not the wise man.

Monks, as a spark of fire[3]

from a house thatched with rushes

or a house thatched with grass

sets fire to gabled houses

that [105] are smeared inside and out,

protected from the wind,

with bolts that are fastened,

windows that are closed,[4]

even so, monks, whatever fears arise, monks,

all arise for the fool,

not the wise man;

whatever troubles arise,

all arise for the fool,

not the wise man;

whatever misfortunes arise,

all arise for the fool,

not the wise man.

Thus, monks, it is the fool

who is beset by fear,

the wise man is not beset by fear;

the fool has trouble,

the wise man does not have trouble;

the fool has misfortune,

the wise man does not have misfortune.

Monks, there is not fear,

trouble,

misfortune

for the wise man.

Wherefore, monks, thinking,

'Investigating,

we will become wise,'

this is how you must train yourselves, monks."

When this had been said,

the venerable Ānanda, spoke thus to the Lord:

"What is the stage at which it suffices to say, revered sir:

'Investigating, the monk is wise'?"

"Ānanda, as soon as a monk is skilled in the elements

and skilled in the (sense-)fields

and skilled in conditioned genesis

and skilled in the possible and the impossible,[5]

it is at this stage, Ānanda,

that it suffices to say,

'Investigating, the monk is wise.'"

"But, revered sir, at what stage

does it suffice to say,

'The monk is skilled in the elements'?"

"There are these eighteen elements,[6] Ānanda:

the element of eye,

the element of material shape,

the element of visual consciousness;

the element of ear,

the element of sound,

the element of auditory consciousness;

the element of nose,

the element of smell,

the element of olfactory consciousness;

the element of tongue,

the element of taste,

the element of gustatory consciousness;

the element of body,

the element of touch,

the element of bodily consciousness;

the element of mind,

the element of mental states,

the element of mental consciousness.

When, Ānanda, he knows and sees these eighteen elements,

it is at this stage

that it suffices to say,

'The monk is skilled in the elements.'"

■

"Might there be another way also, revered sir,

according to which it suffices to say,

'The monk is skilled in the elements'?"

"There might be, Ānanda.

There are these six elements, Ānanda:

the element of extension,

the element of cohesion,

the element of radiation,

the element of mobility,[7]

the element of space,

the element of consciousness.[8]

When, Ānanda, he knows and sees [106] these six elements,

it is at this stage

that it suffices to say,

'The monk is skilled in the elements.'"

■

"Might there be another way also, revered sir,

according to which it suffices to say,

'The monk is skilled in the elements'?"

"There might be, Ānanda.

There are these six elements, Ānanda:

the element of happiness,

the element of anguish,

the element of gladness,

the element of sorrowing,

the element of equanimity,

the element of Ignorance.[9]

When, Ānanda, he knows and sees these six elements,

it is at this stage

that it suffices to say,

'The monk is skilled in the elements.'"

■

"Might there be another way also, revered sir,

according to which it suffices to say,

'The monk is skilled in the elements'?"

"There might be, Ānanda.

There are these six elements, Ānanda:

the element of sensuous pleasures,

the element of renunciation,

the element of malice,

the element of non-malice,

the element of harming,

the element of non-harming.[10]

When, Ānanda, he knows and sees these six elements,

it is at this stage

that it suffices to say,

'The monk is skilled in the elements.'"

■

"Might there be another way also, revered sir,

according to which it suffices to say,

'The monk is skilled in the elements'?"

"There might be, Ānanda.

There are these three elements, Ānanda:

the element of sensuous pleasures,

the element of fine-materiality,

the element of non-materiality.[11]

When, Ānanda, he knows and sees these three elements,

it is at this stage

that it suffices to say,

'The monk is skilled in the elements.'"

■

"Might there be another way, revered sir,

according to which it suffices to say,

'The monk is skilled in the elements'?"

"There might be, Ānanda.

There are these two elements, Ānanda:

the element that is constructed[12]

and the element that is unconstructed.

When, Ānanda, he knows and sees these two elements,

it is at this stage

that it suffices to say,

'The monk is skilled in the elements.'"

"At what stage, revered sir,

does it suffice to say,

'The monk is skilled in the (sense-)fields'?"

"These six (sense-)fields, Ānanda,

are internal-external:

the eye [107] as well as material shape;

the ear as well as sound;

the nose as well as smell;

the tongue as well as taste;

the body as well as touch;

the mind as well as mental states.

When, Ānanda, he knows and sees these six internal-external (sense-)fields,

it is at this stage

that it suffices to say,

'The monk is skilled in the (sense-)fields.'"

"And at what stage, revered sir,

does it suffice to say,

'The monk is skilled in conditioned genesis'?"

"As to this, Ānanda, a monk knows thus:

'If this is,

that comes to be;

from the arising of this,

that arises;

if this is not,

that does not come to be;

from the stopping of this,

that is stopped.

That is to say:

Conditioned by ignorance are the (karma-)formations;[13]

conditioned by the (karma-)formations is consciousness;

conditioned by consciousness is name-and-shape;

conditioned by name-and-shape is the field of the six (senses);

conditioned by the field of the six (senses) is (sensory) impingement;

conditioned by (sensory) impingement is feeling;

conditioned by feeling is craving;

conditioned by craving is grasping;

conditioned by grasping is becoming;

conditioned by becoming is birth;

conditioned by birth there come into being

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair.

Thus is the origin

of this whole mass of anguish.

But from the utter fading away and stopping

of this very ignorance

is the stopping of the (karma-)formations;

from the stopping of the (karma-)formations

is the stopping of consciousness;

from the stopping of consciousness

is the stopping of name-and-shape;

from the stopping of name-and-shape

is the stopping of the field of the six (senses);

from the stopping of the field of the six (senses)

is the stopping of (sensory) impingement;

from the stopping of (sensory) impingement

is the stopping of feeling;

from the stopping of feeling

is the stopping of craving;

from the stopping of craving

is the stopping of grasping;

from the stopping of grasping

is the stopping of becoming;

from the stopping of becoming

is the stopping of birth;

from the stopping of birth,

old age and dying,

grief,

sorrow,

suffering,

lamentation

and despair

are stopped.

Thus is the stopping

of this whole mass of anguish.'

It is at that stage, Ānanda,

that it suffices to say,

'The monk is skilled in conditioned genesis.'"

■

"And at what stage, revered sir,

does it suffice to say,

'The monk is skilled in the possible and the impossible'?"

"As to this, Ānanda, a monk comprehends:

'It is impossible,

it cannot come to pass[14]

that a man possessed of (right) view

should [108] go to any construction[15]

as permanent -

this situation does not occur.'

He comprehends:

'But this situation occurs

when an average man

might go to some construction

as permanent -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a man possessed of (right) view

should go to any construction

as happy -

this situation does not occur.'

He comprehends:

'But this situation occurs

when an average man

might go to some construction

as happy -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a man possessed of (right) view

should go to any Dhamma

as self -

this situation does not occur.'

He comprehends:

'But this situation occurs

when an average man

might go to some Dhamma

as self -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a man possessed of (right) view

should deprive his mother of life -

this situation does not occur.'

He comprehends:

'But this situation occurs

when an average man

might deprive his mother of life -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a man possessed of (right) view

should deprive his father of life -

this situation does not occur.'

He comprehends:

'But this situation occurs

when an average man

might deprive his father of life -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a man possessed of (right) view

should deprive one perfected of life -

this situation does not occur.'

He comprehends:

'But this situation occurs

when an average man

might deprive one perfected of life -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a man possessed of (right) view

should, with murderous intent,

draw a Tathāāgata's blood -

this situation does not occur.'

He comprehends:

'But this situation occurs

when an average man

might with murderous intent,

draw a Tathāāgata's blood -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a man possessed of (right) view

should cause a schism in the Order -

this situation does not occur.'

He comprehends:

'But this situation occurs

when an average man

might cause a schism in the Order -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a man possessed of (right) view

might proclaim another Teacher -

this situation does not occur.'

He comprehends:

'But this situation occurs

when an average man

might proclaim another Teacher -

this situation occurs.'

■

He com- [109] prehends:

'It is impossible,

it cannot come to pass

that in one world-system

two perfected ones

who are Fully Self-Awakened Ones

should arise simultaneously -

this situation does not occur.'

He comprehends:

'But this situation occurs

that in one world-system

one perfected one

who is a Fully Self-Awakened Ones

might arise -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that in one world-system

two wheel-turning kings

should arise simultaneously -

this situation does not occur.'

He comprehends:

'But this situation occurs

that in one world-system

one wheel-turning king

might arise -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a woman who is a perfected one

could be a Fully Self-Awakened One -

this situation does not occur.'

He comprehends:

'But this situation occurs

when a man who is a perfected one

could be a Fully Self-Awakened One -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a woman should be a wheel-turning king -

this situation does not occur.'

He comprehends:

'But this situation occurs

when a man could be a wheel-turning king -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a woman could be a Sakka -

this situation does not occur.'

He comprehends:

'But this situation occurs

when a man could be a Sakka -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a woman could be a Māra -

this situation does not occur.'

He comprehends:

'But this situation occurs

when a man could be a Māra -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that a woman could be a Brahmā -

this situation does not occur.'

He comprehends:

'But this situation occurs

when a man could be a Brahmā -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that from wrong conduct in body -

there could result a fruit that was agreeable,

pleasant,

liked -

this situation does not occur.'

He comprehends:

'But this situation occurs

when from wrong conduct in body

there might result a fruit that was disagreeable,

unpleasant,

not liked -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that from wrong conduct in speech -

there could result a fruit that was agreeable,

pleasant,

liked -

this situation does not occur.'

He comprehends:

'But this situation occurs

when from wrong conduct in speech

there might result a fruit that was disagreeable,

unpleasant,

not liked -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that from wrong conduct in thought -

there could result a fruit that was agreeable,

pleasant,

liked -

this situation does not occur.'

He comprehends:

'But this situation occurs

when from wrong conduct in thought

there might result a fruit that was disagreeable,

unpleasant,

not liked -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that from right conduct in body -

there could result a fruit that was disagreeable,

unpleasant,

not liked -

this situation does not occur.'

He comprehends:

'But this situation occurs

when from right conduct in body

there might result a fruit that was agreeable,

pleasant,

liked -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that from right conduct in speech -

there could result a fruit that was disagreeable,

unpleasant,

not liked -

this situation does not occur.'

He comprehends:

'But this situation occurs

when from right conduct in speech

there might result a fruit that was agreeable,

pleasant,

liked -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that from right conduct in thought -

there could result a fruit that was disagreeable,

unpleasant,

not liked -

this situation does not occur.'

He comprehends:

'But this situation occurs

when from right conduct in thought

there might result a fruit that was agreeable,

pleasant,

liked -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that one who is addicted to wrong conduct in body

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in a good bourn, a heaven world -

this situation does not occur.'

He comprehends:

'But this situation occurs

that one who is addicted to wrong conduct in body

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in the sorrowful ways,

a bad bourn,

the downfall,

Niraya Hell -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that one who is addicted to wrong conduct in speech

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in a good bourn,

a heaven world -

this situation does not occur.'

He comprehends:

'But this situation occurs

that one who is addicted to wrong conduct in speech

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in the sorrowful ways,

a bad bourn,

the downfall,

Niraya Hell -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that one who is addicted to wrong conduct in thought

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in a good bourn,

a heaven world -

this situation does not occur.'

He comprehends:

'But this situation occurs

that one who is addicted to wrong conduct in thought

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in the sorrowful ways,

a bad bourn,

the downfall,

Niraya Hell -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that one who is addicted to right conduct in body

should, from that source,

from that condition

arise, on [110] the breaking up of the body after dying,

in the sorrowful ways,

a bad bourn,

the downfall,

Niraya Hell -

this situation does not occur.'

He comprehends:

'But this situation occurs

that one who is addicted to right conduct in body

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in a good bourn,

a heaven world -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that one who is addicted to right conduct in speech

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in the sorrowful ways,

a bad bourn,

the downfall,

Niraya Hell -

this situation does not occur.'

He comprehends:

'But this situation occurs

that one who is addicted to right conduct in speech

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in a good bourn,

a heaven world -

this situation occurs.'

■

He comprehends:

'It is impossible,

it cannot come to pass

that one who is addicted to right conduct in thought

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in the sorrowful ways,

a bad bourn,

the downfall,

Niraya Hell -

this situation does not occur.'

He comprehends:

'But this situation occurs

that one who is addicted to right conduct in thought

should, from that source,

from that condition

arise, on the breaking up of the body after dying,

in a good bourn,

a heaven world -

this situation occurs.'

It is at this stage, Ānanda,

that it suffices to say:

'The monk is skilled in the possible and the impossible.'"

When this had been said the venerable Ānanda spoke thus to the Lord:

"It is wonderful, revered sir,

it is marvellous, revered sir.

What, revered sir, is the name of this disquisition on Dhamma?"

"Wherefore do you, Ānanda,

remember this disquisition on Dhamma as

'the Manifold Elements',

and remember it as

'the Fourfold Circle,[16]

and remember it as

'the Mirror of Dhamma',

and remember it as

'the Drum of Deathlessness',

and remember it as

'the Incomparable Victory in the Battle.'"[17]

Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Discourse on the Manifold Elements:

The Fifth

[1] As at A. i. 101 to "Wherefore" at end of next paragraph.

[2] upaddavā, distresses; "states of absent-mindedness," C.P.D.; MA. iv. 102, anekaggatākāra.

[3] aggimukka above and at A. i. 101; v.l. -muita.

[4] See M. i. 76, ii. 8 for this description.

[5] ṭhānāṭṭhāna, the causally possible and causally impossible.

[6] Vbh. 90. On the elements, dhātu, see Vism. 484 ff.

[7] In the text vāyo-dhātu stands before tejo-dhātu. I have transposed them above so as to secure the usual sequence.

[8] As at M. iii. 31.

[9] Vbh. 85.

[10] Cf. these six at D. iii. 215, A. iii. 447, S. ii. 151, Vbh. 86.

[11] As at D. iii. 215, Iti. 45.

[12] This pair also at D. iii. 274. The "constructed," saṃkhata, is a synonym for the five khandhā; the "unconstructed" is a synonym for nibbāna, MA. iv. 106. See also Vbh. 72-73, 89, 421.

[13] See M.L.S. i, xxiv; and cf. M. i. 262-264.

[14] As at A. i. 26 ff.

[15] Perhaps meaning here a "construction," a "compounded thing" or a "conditioned thing." See above, p. 106; also M.L.S. i. Intr., p. xxiv f. Saṅkhāra and Dhamma just below go together at Dhp. 277-279, the former with anicca and dukkha (sabbe saṅkhārā anicca ... dukkhha) and the latter with anatta (sabbe dhammā anattā). As a category, Dhamma is wider than saṅkhāra, for it includes the uncompounded nibbāna. This is anatta, but it is neither impermanent nor painful; on the contrary it is permanent and blissful. Everything else is impermanent and painful as well as being anatta. The force of Dhamma in this context and this sense is therefore to imply and include nibbāna.

[16] Referring to the elements, (sense-)flelds, conditioned genesis, and the possible and impossible, MA. iv. 126.

[17] Cf. D. i. 46 where Ānanda is also given five titles by which he might remember the disquisition on Dhamma (the Brahma-Jāla Suttanta), and where the fifth title is the same as the fifth given above: Ānuttaro Saṃgāmavijayo.

Majjhima Nikāya

III. Upari Paṇṇāsa

2. Anupada Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

2. The Division of the Uninterrupted

116. Discourse at Isigili

Isigili Suttaṃ

[110]

Thus I have heard:

At one time the Lord was staying near Rājagaha

on Isigili mountain.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Do not you, monks, see this Vebhāra[1] mountain?"

"Yes, revered sir."

[111] "There was another designation, monks, of this Vebhāra mountain,

another name.

Do not you, monks, see this Paṇḍava mountain?"

"Yes, revered sir."

"There was another designation, monks,

of this Paṇḍava mountain,

another name.

Do not you, monks, see this Vepulla mountain?"

"Yes, revered sir."

"There was another designation, monks,

of this Vepulla mountain,[2] another name.

Do not you, monks, see this Gijjhakūṭa mountain?"[3]

"Yes, revered sir."

"There was another designation, monks,

of this Gijjhakūṭa mountain,

another name.

Do not you, monks, see this Isigili mountain?"

"Yes, revered sir."

"This has always been the designation, monks,

this always the name

of this Isigili mountain.

Once upon a time, monks,

five hundred paccekabuddhas[4]

dwelt for a long time

on this Isigili mountain.

They were seen

as they were entering this mountain,

but once they had entered

they were not seen.

People seeing this, spoke thus;

'This mountain swallows these seers' (isī gilati);[5]

so did Isigili receive the very designation Isigili.

I will point out to you, monks,

the names of the paccekabuddhas;

I will relate, monks,

the names of the paccekabuddhas;

I will tell, monks,

the names of the paccekabuddhas.

Listen, attend carefully

and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

"Ariṭṭha,[6] monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Upariṭṭha[7] monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Tagarasikhin[8] monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Yasassin[9] monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Sudassana[10] monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Piyadassin monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Gandhāra monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Piṇḍola monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

[112] Upāsabha monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Nitha monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Tatha monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Sutavā monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Bhāvitatta monks,

was a paccekabuddha

who lived in this Isigili mountain for a long time.

Those essences of beings,[11]

unafflicted,[12]

without longing,

who individually have come to right enlightenment -

Listen to me

as I am relating the names of these barbless[13]

incomparable men:

Ariṭṭha, Upariṭṭha, Tagarasikhin, Yasassin

and Sudassana, Piyadassin the enlightened;

Gandhāra, Piṇḍola, and Upāsabha,

Nitha, Tatha, Sutavā, Bhāvitatta;

Sumbha, Subha, Methula and Aṭṭhama,

Athassumegha, Anigha, Sudāṭha

are paccekabuddhas whose conduits for becoming are destroyed;

Hiṇgū and Hiṇga of great majesty,

the two sages Jālin,[14] and Aṭṭhaka,

then Kosala the awakened one, then Subāhu,

Upanemi, this Nemi, this Santacitta, truthful, real, stainless and wise;

Kāḷa, Upakāḷa, Vijita and Jita and Aṇga and Paṇga and Gutijjita;

Passin renounced cleaving to the root of anguish, Aparājita defeated Māra's might;

Satthā, Pavattā, Sarabhaṇga, Lomahaṃsa, Uccaṇgamāya, Asita, Ānāsava,

Manomaya, and Bandhumā the cutter away of pride, Tadādhimutta, and Ketumā the stainless;

Ketuṃbarāga and Mātaṇga, Ariya, then Accuta, Accutagāma, Byāmaka,

Sumaṇgala, Dabbila, Supatiṭṭhito, Asayha, Khemābhirata and Sorata,

Durannaya, Saṃgha, and then Ujjaya, and then the sage Sayha of sublime courage;[15]

[113] Ānanda, Nanda, Upananda (making) twelve,[16] Bhāradvāja bearing his last body,

Bodhi, Mahānāma, then too the other Bhāradvāja, hair-crested, beautiful,

Tissa, Upatissa, Upasīdarin, the cutters away of the bonds of becoming, and Sīdarin, the cutter away of craving;

The buddha[17] called Maṇgala, attachment-gone, Usabha who cut away the ensnaring root of ill;

Upaṇīta who attained the peaceful path, Uposatha, Sundara, Saccanāma,

Jeta, Jayanta, Paduma, Uppala and Padumuttara, Rakkhita and Pabbata;

Mānatthaddlia, Sobhita, Vītarāga and the buddha[17] Kaṇha, well freed in mind -

These and others[18] are paccekabuddhas of great majesty, their conduits for becoming destroyed.

Praise all these immeasurable great seers who have attained final nibbāna."

Discourse at Isigili;

The Sixth

[1] This and the four following names of mountains are the names of those surrounding Rājagaha; cf. SnA. 382.

[2] See S. ii. 190-193.

[3] This is "Mount Vulture-Peak."

"cannot teach". Not true. There are stories of their teaching. What they apparently lack is the inclination to teach, or they lack the charisma to attract followings.

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

2. Anupada Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

2. The Division of the Uninterrupted

117. Discourse Pertaining to the Great Forty

Mahā Cattārīsaka Suttaṃ

Thus I have heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach you, monks, the ariyan[1] right concentra- [114] tion[2]

with the causal associations,[3]

with the accompaniments.[4]

Listen to it,

attend carefully

and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

"And what, monks, is the ariyan right concentration

with the causal associations,

with the accompaniments?

It is right view,

right purpose,

right speech,

right action,

right mode of livelihood,

right endeavour,

right mindfulness.

Whatever one-pointedness of mind, monks,

is accompanied by these seven components,

this, monks, is called

the ariyan right concentration

with the causal associations

and the accompaniments.

■

As to this, monks, right view comes first.[5]

And how, monks, does right view come first?

If one comprehends that wrong view is wrong view

and comprehends that right view is right view,

that is his right view.[6]

And what, monks, is wrong view?

'There is no (result of) gift,[7]

there is no (result of) offering,

there is no (result of) sacrifice;

there is no fruit or ripening of deeds

well done or ill done;

there is not this world,

there is not a world beyond;

there is no (benefit from serving) mother,

no (benefit from serving) father;

there are no spontaneously arising beings;

there are not in the world

recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and the world beyond,

having realized them by their own super-knowledge.'

This, monks, is a wrong view.

And what, monks, is right view?

Now, I, monks, say that right view is twofold.

There is, monks, the right view that has cankers,

that is on the side of merit,

that ripens unto cleaving

(to new [115] birth).[8]

There is, monks, the right view that is ariyan,

cankerless,

supermundane,

a component of the Way.

And what, monks, is the right view

that has cankers,

that is on the side of merit,

that ripens unto cleaving

(to new birth)?

'There is (result of) gift,

there is (result of) offering,

there is (result of) sacrifice;

there is fruit or ripening of deeds

well done or ill done;

there is this world,

there is a world beyond;

there is (benefit from serving) mother,

(benefit from serving) father;

there are spontaneously arising beings;

there are in the world

recluses and brahmans who are faring rightly,

proceeding rightly,

and who proclaim this world

and the world beyond,

having realized them by their own super-knowledge.'[9]

This, monks, is a right view

that has cankers,

is on the side of merit,

that ripens unto cleaving

(to new birth).

And what, monks is the right view

that is ariyan,

cankerless,

supermundane,

a component of the Way?

Whatever, monks, is wisdom,

the cardinal faculty of wisdom,[10]

the power of wisdom,[11]

the component of enlightenment

that is investigation into things,[12]

the right view that is a component of the Way

in one who, by developing the ariyan Way,

is of ariyan thought,

cankerless thought,

conversant with the ariyan Way[13] -

this, monks, is a right view

that is ariyan,

cankerless,

supermundane,

a component of the Way.

Whoever makes endeavour

for the riddance of wrong view,

for the attainment of right view,

that is his right endeavour.

Mindful, he gets rid of wrong view;

mindful, entering on right view,

he abides in it.

This is his right mindfulness.

Thus these three things circle round

and follow after right view,

that is to say:

right view,

right endeavour,

right mindfulness.

■

As to this, monks, right view comes first.

And how, monks, does right view come first?

If one comprehends

that wrong purpose is wrong purpose

and comprehends

that right purpose is right purpose,

that is his right view.

And what, monks, is wrong purpose?

Purpose for sense-pleasures,

purpose for ill-will,

purpose for harming.

This, monks, is wrong purpose.

And what, monks, is right purpose?

Now I, monks, say that right purpose is twofold.

[116]

There is, monks, the right purpose

that has cankers,

is on the side of merit,

and ripens unto cleaving

(to new birth).

There is, monks, the right purpose

that is ariyan,

cankerless,

supermundane,

a factor of the Way.

And what, monks, is the right purpose

that has cankers,

is on the side of merit,

and ripens unto cleaving?

Purpose for renunciation,

purpose for non-ill-will,

purpose for non-harming.

This, monks, is right purpose

that has cankers,

is on the side of merit,

and ripens unto cleaving

And what, monks, is the right purpose

that is ariyan,

cankerless,

supermundane,

a component of the Way?

Whatever, monks, is reasoning,[14]

initial thought,[15] purpose,

an activity of speech

through the complete focussing[16]

and application of the mind

in one who, by developing the ariyan Way,

is of ariyan thought,

of cankerless thought,

and is conversant with the ariyan Way -

this, monks, is right purpose

that is ariyan,

cankerless,

supermundane,

a component of the Way.

Whoever makes endeavour

for the riddance of wrong purpose,

for the attainment of right purpose,

that is his right endeavour.

Mindful, he gets rid of wrong purpose;

mindful, entering on right purpose

he abides in it.

That is his right mindfulness.

Thus these three things circle round

and follow after right purpose,

that is to say:

right view,

right endeavour,

right mindfulness.

■

As to this, monks, right view comes first.

And how, monks, does right view come first?

If one comprehends

that wrong speech is wrong speech

and comprehends

that right speech is right speech,

that is his right view.

And what, monks, is wrong speech?

Lying,

slanderous speech,

harsh speech,

gossiping.

This, monks, is wrong speech.

And what, monks, is right speech?

Now, I, monks, say that right speech is twofold.

There is, monks, the right speech

that has cankers,

is on the side of merit,

that ripens unto cleaving

(to new birth).

There is, monks, the right speech

that is ariyan,

cankerless,

supermundane,

a component of the Way.

And what, monks, is the right speech

that has cankers,

is on the side of merit,

that ripens unto cleaving

(to new birth)?

Abstaining from lying,

abstaining from slanderous speech,

abstaining from harsh speech,

abstaining from gossiping.

This, monks, is the right speech

that has cankers,

is on the side of merit,

that ripens unto cleaving

(to new birth).

And what, monks, is the right speech

that is ariyan,

cankerless,

supermundane,

a component of the Way?

Whatever, monks, is [117] abstention from,

refraining from,

avoidance of,

restraint from[17]

the four ways of bad conduct in speech[18]

in one who, by developing the ariyan Way

is of ariyan thought,

of cankerless thought,

and is conversant with the Way -

this, monks, is right speech

that is ariyan,

cankerless,

supermundane,

a component of the Way.

Whoever makes endeavour

for the riddance of wrong speech,

for the attainment of right speech,

that is his right endeavour.

Mindful, he gets rid of wrong speech;

mindful, entering on right speech,

he abides in it.

That is his right mindfulness.

Thus these three things circle round

and follow after right speech,

that is to say:

right view,

right endeavour,

right mindfulness.

■

As to this, monks, right view comes first.

And how, monks, does right view come first?

If one comprehends

that wrong action is wrong action

and comprehends

that right action is right action,

that is his right view.

And what, monks, is wrong action?

Onslaught on creatures,

taking what has not been given,

wrong enjoyment among the sense-pleasures.[18]

This, monks, is wrong action.

And what, monks, is right action?

Now, I, monks, say that right action is twofold.

There is, monks, the right action

that has cankers,

is on the side of merit,

that ripens unto cleaving

(to new birth).

There is, monks, the right action

that is ariyan,

cankerless,

supermundane,

a component of the Way.

And what, monks, is the right action

that has cankers,

is on the side of merit,

that ripens unto cleaving

(to new birth)?

It is, monks, abstaining from onslaught on creatures,

abstaining from taking what has not been given,

abstaining from wrong enjoyment among the sense-pleasures.

This, monks, is the right action

that has cankers,

is on the side of merit,

and ripens unto cleaving.

And what, monks, is the right action

that is ariyan,

cankerless,

supermundane,

a component of the way?

Whatever, monks, is abstention from,

refraining from,

avoidance of,

restraint from

the three ways of bad conduct in body[18]

in one who, by developing the ariyan Way

is of ariyan thought,

of cankerless thought,

and is conversant with the Way -

this, monks, is right action that is ariyan,

cankerless,

supermundane,

a component of the Way.

Whoever makes endeavour

for the riddance of wrong action,

for the attainment of right action,

that is his right endeavour.

Mindful, he gets rid of wrong action;

mindful, entering on right action,

he abides in it.

That is his right mindfulness.

Thus these three things [118] circle round

and follow after right action,

that is to say:

right view,

right endeavour,

right mindfulness.

■

As to this, monks, right view comes first.

And how, monks, does right view come first?

If one comprehends

that wrong mode of livelihood is wrong mode of livelihood

and comprehends

that right mode of livelihood is right mode of livelihood,

that is his right view.

And what, monks, is wrong mode of livelihood?

Trickery,[19]

cajolery,[20]

insinuating,[21]

dissembling,[22]

rapacity for gain upon gain.[23]

This, monks, is wrong mode of livelihood.

And what, monks, is right mode of livelihood?

Now, I, monks, say that right mode of livelihood is twofold.

There is, monks, the right mode of livelihood

that has cankers,

is on the side of merit,

that ripens unto cleaving

(to new birth).

There is, monks, the right mode of livelihood

that is ariyan,

cankerless,

supermundane,

a component of the Way.

And what, monks, is the right mode of livelihood

that has cankers,

is on the side of merit,

that ripens unto cleaving

(to new birth)?

Herein, monks, an ariyan disciple,

by getting rid of wrong mode of livelihood,yearns his living by right mode of livelihood.

This, monks, is right mode of livelihood

that has cankers,

is on the side of merit,

and ripens unto cleaving.

And what, monks, is the right mode of livelihood

that is ariyan, [119]

cankerless,

supermundane,

a component of the Way?

Whatever, monks, is abstention from,

refraining from,

avoidance of,

restraint from,

wrong mode of livelihood

in one who, by developing the ariyan Way

is of ariyan thought,

of cankerless thought,

and is conversant with the Way[24] -

this, monks, is right mode of livelihood

that is ariyan,

cankerless,

supermundane,

a component of the Way.

Whoever makes endeavour

for the riddance of wrong mode of livelihood,

for the attainment of right mode of livelihood,

that is his right endeavour.

Mindful, he gets rid of wrong mode of livelihood;

mindful, entering on right mode of livelihood,

he abides in it.

This is his right mindfulness.

Thus these three things circle round

and follow after right mode of livelihood,

that is to say:

right view,

right endeavour,

right mindfulness.

■

As to this, monks, right view comes first.

And how, monks, does right view come first?

Right purpose, monks, proceeds[25] from right view;[26]

right speech proceeds from right purpose;

right action proceeds from right speech;

right mode of livelihood proceeds from right action;

right endeavour proceeds from right mode of livelihood;

right mindfulness proceeds from right endeavour;

right concentration proceeds from right mindfulness;

right knowledge proceeds[27] from right concentration;

right freedom proceeds from right knowledge.

In this way, monks,

the learner's course is possessed of eight components,

the perfected one's of ten components.

■

As to this, monks, right view comes first.

And how, monks, does right view come first?

Wrong view, monks, is worn away

in one of right view;[28]

and those various evil unskilled things

that arise conditioned by wrong view

are worn away in him;

and various skilled things

conditioned by right view

come to development and fulfilment.

Wrong purpose, monks, is worn away

in one of right purpose;

and those various evil unskilled things

that arise conditioned [120] by wrong purpose

are worn away in him;

and various skilled things

conditioned by right purpose

come to development and fulfilment.

Wrong speech, monks,

is worn away in one of right speech;

and those various evil unskilled things

that arise conditioned by wrong speech

are worn away in him;

and various skilled things

conditioned by right speech

come to development and fulfilment.

Wrong action, monks,

is worn away in one of right action;

and those various evil unskilled things

that arise conditioned by wrong action

are worn away in him;

and various skilled things

conditioned by right action

come to development and fulfilment.

Wrong mode of livelihood, monks,

is worn away in one of right mode of livelihood;

and those various evil unskilled things

that arise conditioned by wrong mode of livelihood

are worn away in him;

and various skilled things

conditioned by right mode of livelihood

come to development and fulfilment.

Wrong endeavour, monks,

is worn away in one of right endeavour;

and those various evil unskilled things

that arise conditioned by wrong endeavour

are worn away in him;

and various skilled things

conditioned by right endeavour

come to development and fulfilment.

Wrong mindfulness, monks,

is worn away in one of right mindfulness;

and those various evil unskilled things

that arise conditioned by wrong mindfulness

are worn away in him;

and various skilled things

conditioned by right mindfulness

come to development and fulfilment.

Wrong concentration, monks,

is worn away in one of right concentration;

and those various evil unskilled things

that arise conditioned by wrong concentration

are worn away in him;

and various skilled things

conditioned by right concentration

come to development and fulfilment.

Wrong knowledge, monks,

is worn away in one of right knowledge;

and those various evil unskilled things

that arise conditioned by wrong knowledge

are worn away in him;

and various skilled things

conditioned by right knowledge

come to development and fulfilment.

Wrong freedom, monks,

is worn away in one of right freedom;

and those various evil unskilled things

that arise conditioned by wrong freedom

are worn away in him;

and various skilled things

conditioned by right freedom

come to development and fulfilment.

So, monks, there are twenty (components) on the side of skill,[29]

twenty on the side of unskill.

The disquisition on Dhamma

pertaining to the Great Forty

that has been rolled on

is not to be rolled back

by a recluse or brahman

or a deva

or a Māra

or a Brahmā

or by anyone in the world.

Monks, whatever recluse or brahman

should think that this disquisition on Dhamma

pertaining to the Great Forty

should be censured,

should be scorned,

ten ways of speaking

from the standpoint of Dhamma[30]

give grounds for censuring him here and now:[31]

if the worthy one censures right view

then those recluses and brahmans who are of wrong view

are the worthies to be honoured,

the worthies to be extolled;

if the worthy one censures right thought

then those recluses and brahmans who are of wrong thought

are the worthies to be honoured,

to be extolled;

if the worthy one censures right speech

then those recluses and brahmans who are of wrong speech

are the worthies to be honoured,

to be extolled;

if the worthy one censures right action

then those recluses and brahmans who are of wrong action

are the worthies to be honoured,

to be extolled;

if the worthy one censures right mode of livelihood

then those recluses and brahmans who are of wrong mode of livelihood

are the worthies to be honoured,

to be extolled;

if the worthy one censures right endeavour

then those recluses and brahmans who are of wrong endeavour

are the worthies to be honoured,

to be extolled;

if the worthy one censures right mindfulness

then those recluses and brahmans who are of wrong mindfulness

are the worthies to be honoured,

to be extolled;

if the worthy one censures right concentration

then those recluses and brahmans who are of wrong concentration

are the worthies to be honoured,

to be extolled;

if the worthy one censures right knowledge

then those recluses and brahmans who are of wrong knowledge

are the worthies to be honoured,

to be extolled;

if the worthy one censures right freedom

then those recluses and brahmans who are of wrong freedom

are the worthies to be honoured,

to be extolled.

Monks, whatever recluse or brahman

should think that this disquisition on Dhamma

pertaining to the Great Forty

should be censured,

should be scorned,

these ten ways of speaking

from the standpoint of Dhamma

give grounds for censuring him here and now.

Monks, even those who were the people of Ukkala[32]

and the Vassas

[121] and Bhaññas,[33]

deniers of cause,

deniers of the effecting (by cause),

affirmers of 'There is not'[34] -

even these would think that the disquisition on Dhamma

pertaining to the Great Forty

should not be censured,

should not be scorned.

What is the reason for this?

The fear of blame,

of attack

and reproach."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse pertaining to the Great Forty:

The Seventh

[1] MA. iv. 130 says that the meaning of ariyan is flawless, supermundane.

[2] Cf. D. ii. 216 f. for the following. Right concentration is concentration on the Way, MA. iv. 130.

[3] sa-upanisā. Cf. S. ii. 29 ff. "The history of this word has yet to be written," P.E.D. s.v. upanisā. MA. iv. 130 gives it the meaning of paccaya, condition.

[4] saparikkhāra, with the requisites, called sa-parivāra at MA. iv. 130, "with the surroundings," concomitants.

[5] pubbaṇgama, it is the fore-goer, purecārika, MA. iv. 131. Right view is twofold: that of insight, vipassanā, and that of the Way. The former examines the three kinds of activities (saṅkhāra: of body, speech and thought) in respect of impermanence, etc. But the latter arises at the end of the examination while rooting out and allaying the stage that has been attained, MA. iv. 130. At MA. iv. 135 it is said, "In this Discourse there are five kinds of right view: through insight, of specific kamma (cf. Dhs. 1366, Vbh. 328, MA. v. 10), of the Way, of the fruits, through reflection on."

[6] This is right view through insight, MA. iv. 135.

[7] As at M. i. 287, etc.

[8] upadhivepakka.

[9] This is the right view of specific kamma (see p. 114, n. 5 above), MA. iv. 135, Vbh. 328, VbhA. 415.

[10] paññindriya, see S. v. 200.

[11] Cf. MA. iv. 131: one does not tremble on account of ignorance.

[12] MA. iv. 132 says that having attained the factor of enlightenment one investigates the four truths.

[13] ariyamaggassa samaṇgino, also at M. iii. 73. G.P.D. says this is a wrong reading. A variant here and the reading at M. iii. 74, 75 is ariyamaggasa-maṇgino. Cf. Pug. p. 10, 73: maggasamaṇgino: those on the four Ways.

[14] takka.

[15] vitakka. Cf. M. i. 301, vitakkavicārā vacīsaṃkhāro.

[16] Cf. Dhs. 7.

[17] The four words of this sequence occur also at Dhs. 200, Nd. II. 462 in connection with right speech.

[18] See M. i. 280.

[19] Cf. D. i. 8, Vism. 6 ff. for these five words. The first, kuhanā, means according to MA. iv. 134, DA. 91, that these people trick (deceive or delude, kuhayanti) the world and astonish it with three kinds of tricks. These are referred to at Jā. iv. 297. These five words also occur at A. iii. 1ll, and the actions (trickery, etc.) are explained at Vbh. 352 f., Vism. 23; cf. VbhA. 471. On kuhanā and lapanā cf. the phrases janakuhanattha janalapanattha at M. i. 465, A. ii. 26, Iti. pp. 28, 29.

[20] lapanā. Cf. Vism. 26 f.; also Iti. §99 = A. i. 165, 168. Lapakā, translated at Dial. i. 15 "droners out (of holy words for pay)"; at G.S. iii. 88 "ranter"; at Min.Anth. ii. 186 (lapita-lāpa) "mere mutterings"; at Path Purity i. 27 "boasters." I follow G.S. ii. 28 and Min.Anth. ii. 136. MA. iv. 134: "they cajole for the sake of gains and honour."

[21] nemittakatā; cf. nimittikatā at Vin. i. 254 where, if a monk hints or insinuates that he wants kaṭhina cloth, then it cannot be said to be properly made. Dial. i. 16 translates nemittikā as diviners with note that these are interpreters of signs and omens. This it may easily mean. But in the above context the whole stress is on deceitful ways, unspecified, of obtaining gains and honours.

[22] nippesikatā. I follow translation at G.S. iii. 88. For nippesika Dial. i. 16 gives exorcists, and P.E.D. juggler. But I see no need to be so definite. MA. iv. 134 says: nippeso sīlam etesan ti nippesikā, tesaṃ bhāvo nippesikatā. AA. iii. 273 says: nippesiko ti nippiṃsanakathāya samannāgato.

[23] Cf. definition of lābha at Vin. iii. 266, iv. 154, 156: the requisites, even a lump of chunam, a toothpick and unwoven thread.

[24] Cf. Dhs. 301.

[25] pahoti, cf. D. ii. 217.

[26] sammā-diṭṭhissa; MA. iv. 134 explains this as meaning "of the man, puggalassa, who is established in the right view of the Way." So the meaning may bo more literally: "proceeds for one of right view," etc. MA. iv. 135 says that here "right view of the Way and right view of the fruits" are both being spoken of; see above, p. 114, n. 5.

[27] MA. iv. 135 says here "right view through reflection on" is being spoken of.

[28] MA. iv. 135 says that the repeaters of the remaining Nikāyas say the "fruit" is being spoken of, but the M. repeaters say the "Way" is being spoken of in the ten items to be worn away.

[29] MA. iv. 135: ten beginning with right view and ten come under "various skilled things conditioned by right view."

[30] vādānuvādā; cf. A. iii. 4. Reading at M. ii. 127 is vādānupātā.

[31] Cf. A. iii. 4; also A. i. 161, S. ii. 33, 36, iii. 6, etc.

[32] MA. iv. 136, "dwellers in the country of Okkala." Ukkala at Vin. i. 4.

[33] MA. iv. 136, "two peoples."

[34] For these same three types of views attributed to these same three peoples, see A. ii. 31, S. iii. 73, Kvu. 141; also K.S. iii. 63, n. 3; G.S. ii. 10; Pts. Contr. p. 95, n. 2.

Majjhima Nikāya

III. Upari Paṇṇāsa

2. Anupada Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

2. The Division of the Uninterrupted

118. Discourse on

Mindfulness when Breathing In and Out

Ānāpāna-Sati Suttaṃ

[121]

Thus have I heard:

At one time the Lord was staying near Sāvatthī

in the Eastern Monastery

in the palace of Migāra's mother,

together with a number of well known elders and disciples:

the venerable Sāriputta,[1]

the venerable Moggallāna the Great,

the Venerable Kassapa the Great,

the Venerable Kaccāyana the Great,

the venerable Koṭṭhita the Great,

the venerable Kappina the Great,[2]

the venerable Cunda the Great,

the venerable Anuruddha,

the venerable Revata,

the venerable Ānanda

and with other well known elders and disciples.

At that time

the monks who were elders

exhorted and instructed newly ordained monks.

Some monks who were elders

exhorted and instructed ten monks,

and some monks who were elders

exhorted and instructed twenty monks,

and some monks who were elders

exhorted and instructed thirty monks,

and some monks who were elders

exhorted and instructed forty monks.

And these newly ordained monks,

while being exhorted [122] and instructed

by the monks who were elders,

were aware of excellent successive attainment.[3]

"Now at that time

on an Observance day,

the fifteenth,

on the night of the full moon

after the "Invitation"[4]

the Lord was sitting down in the open air

surrounded by an Order of monks.

Then the Lord,

having looked round at the Order of monks

which had become quite silent,

addressed the monks, saying:

"I am satisfied,[5] monks,

with this course,

I am satisfied in mind, monks,

with this course.

Wherefore do you, monks,

stir up energy to a still greater degree

for attaining the unattained,

for winning what is not yet won,

for realising the unrealized.

Now I will wait[6] here in Sāvatthī itself

for Komudī (the festival in) the fourth month."[7]

Monks who lived in the country

heard that the Lord had said

that he would wait there in Sāvatthī itself

for Komudī (the festival in) the fourth month.

And these monks who lived in the country

resorted to Sāvatthī

to see the Lord.[8]

And those monks who were elders

were exhorting and instructing

the newly ordained monks

still more.

Some monks who were elders

were exhorting and instructing

ten newly ordained monks,

and some monks who were elders

were exhorting and instructing

twenty newly ordained monks,

and some monks who were elders

were exhorting and instructing

thirty newly ordained monks,

and some monks who were elders

were exhorting and instructing

forty newly ordained monks.

And these newly ordained monks,

while being exhorted and instructed

by the monks who were elders,

were aware of excellent successive attainment.

§

Now at that time

on an Observance day,

the fifteenth,

on the night of the full moon

at (the time of Komudī

(a festival in) the fourth month,

the Lord was sitting down in the open air

surrounded by an Order of monks.

Then the Lord,

having looked round at the Order of monks

which had become quite silent,

addressed the monks, saying:

"This assembly,[9] monks,

is without idle words,

this assembly, monks,

has no idle words,

it is established on the pure pith.

Monks, an Order of monks

such as this company

is a company worthy of veneration,

of honour,

of gifts,

of salutation with joined palms,

[123] (with the thought):

'It is an incomparable field of merit

for the world.'

Monks, an Order of monks

such as this company

is a company to which

if a little is given

it becomes much,

if much is given

it becomes more.

Monks, an Order of monks

such as this company

is a company that is hard to see in the world.

Monks, in order to see

an Order of monks such as is this company,

it is fitting to go many a yojana

with one's foodbag on one's shoulder.[10]

Such, monks, is this Order of monks;

such, monks, is this company.

Monks, there are monks in this Order of monks

who are perfected ones,

their cankers destroyed,

who have lived the life,

done what was to be done,

laid down the burden,

attained their own goal,

whose fetters of becoming

are utterly destroyed,

and who are freed

by right profound knowledge.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

in whom the five fetters binding to the lower (shore)

are utterly destroyed,

who are of spontaneous uprising,

attainers of nibbāna there,

not liable to return from that world.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

in whom the three fetters are utterly destroyed,

in whom attachment,

aversion

and confusion are reduced;

they are once-returners

who, having come back once to this world,

will make an end of anguish.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

in whom the three fetters are utterly destroyed;

they are stream-attainers,

not liable to the downfall,

but assured,

bound for awakening.

There are, monks,

such monks in this Order monks.

Monks, there are monks in this Order of monks

who live intent on the practise

of the (mind-)development

of the four applications of mindfulness.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

of the four right efforts.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

of the four bases of psychic power.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

of the five controlling faculties.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

of the five powers.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

of the seven links in awakening.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

of the ariyan eightfold Way.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the [124] practice

of the (mind-)development

that is friendliness.[11]

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

that is compassion

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

that is sympathetic joy

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

that is equanimity.

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

that is on the foul.[12]

There are, monks,

such monks in this Order of monks.

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

that is perception of impermanence.

There are, monks,

such monks in this Order of monks.

§

Monks, there are monks in this Order of monks

who live intent on the practice

of the (mind-)development

that is that is mindfulness of in-breathing and out-breathing.

Mindfulness of in-breathing and out-breathing, monks,

if developed and made much of,

is of great fruit,

of great advantage.

Mindfulness of in-breathing and out-breathing, monks,

if developed and made much of,

brings to fulfilment

the four applications of mindfulness;

the four applications of mindfulness,

if developed and made much of,

bring to fulfilment

the seven links in awakening;

the seven links in awakening,

if developed and made much of,

bring to fulfilment

freedom through knowledge.[13]

■

And how, monks

is mindfulness of in-breathing and out-breathing developed?

How is it made much of?

How is it of great fruit,

of great advantage?

Herein, monks, a monk[14] who is forest-gone

or gone to the root of a tree

or gone to an empty place,

sits down cross-legged,

holding his back erect,

arousing mindfulness in front of him.

Mindful he breathes in,

mindful he breathes out.

Whether he is breathing in a long (breath)

he comprehends,

'I am breathing in a long (breath)';

or whether he is breathing out a long (breath)

he comprehends,

'I am breathing out a long (breath)';

or whether he is breathing in a short (breath)

he comprehends,

'I am breathing in a short (breath)';

or whether he is breathing out a short (breath)

he comprehends,

'I am breathing out a short (breath).'

He trains himself, thinking,

'I will breath in

experiencing the whole body.'[15]

He trains himself, thinking,

'I will breath out

experiencing the whole body.'

He trains himself, thinking,

'I will breath in

tranquillising the activity of body.'

He trains himself, thinking,

'I will breath out

tranquillising the activity of body.'

He trains [125] himself, thinking,

'I will breathe in experiencing rapture.'

'I will breathe out experiencing rapture.'

He trains himself, thinking,

'I will breathe in experiencing joy.'

'I will breathe out experiencing joy.'

He trains himself, thinking,

'I will breathe in experiencing the activity of thought.'

'I will breathe out experiencing the activity of thought.'

He trains himself, thinking,

'I will breathe in tranquillising the activity of thought.'

'I will breathe out tranquillising the activity of thought.'

He trains himself, thinking,

'I will breathe in experiencing thought.'

'I will breathe out experiencing thought.'

He trains himself, thinking,

'I will breathe in rejoicing in thought.'

'I will breathe out rejoicing in thought.'

He trains himself, thinking,

'I will breathe in concentrating thought.'

'I will breathe out concentrating thought.'

He trains himself, thinking,

'I will breathe in freeing thought.'

'I will breathe out freeing thought.'

He trains himself, thinking,

'I will breathe in beholding impermanence.'

'I will breathe out beholding impermanence.'

He trains himself, thinking,

'I will breathe in beholding detachment.'

'I will breathe out beholding detachment.'

He trains himself, thinking,

'I will breathe in beholding stopping.'

'I will breathe out beholding stopping.'

He trains himself, thinking,

'I will breathe in beholding casting away.'

'I will breathe out beholding casting away.'

Monks, mindfulness of in-breathing and out-breathing

when developed thus,

made much of thus,

is of great fruit,

of great advantage.

§

And how, monks,

when mindfulness of in-breathing and out-breathing is developed,

how

when it is made much of,

does it bring the four applications of mindfulness

to fulfilment?

At the time, monks,

when a monk breathing in a long (breath)

he comprehends,

'I am breathing in a long (breath)';

or when he is breathing out a long (breath)

he comprehends,

'I am breathing out a long (breath)';

or when he is breathing in a short (breath)

he comprehends,

'I am breathing in a short (breath)';

or when he is breathing out a short (breath)

he comprehends,

'I am breathing out a short (breath).'

or when he trains himself, thinking,

'I will breath in

experiencing the whole body.'

or when he trains himself, thinking,

'I will breath out

experiencing the whole body.'

or when he trains himself, thinking,

'I will breath in

tranquillising the activity of (breath-)body.'

or when he trains himself, thinking,

'I will breath out

tranquillising the activity of (breath-)body,'

at that time, monks,

the monk is faring along

contemplating the body in the body,

ardent,

clearly conscious (of it),

mindful (of it)

so as to control the covetousness

and dejection

in the world.

I say, monks,

that of bodies[16] this is one,

that is to say breathing-in and breathing-out.[17]

■

Wherefore,[18] monks,

at the time when a monk is faring along

contemplating the body in the body,

ardent,

clearly conscious (of it),

mindful (of it)

so as to control the covetousness

and dejection

in the world,

at that time, monks,

the monk trains himself,

thinking,

'I will breathe in experiencing rapture.'[19]

'I will breathe out experiencing rapture.'

trains himself, thinking,

'I will breathe in experiencing joy.'

'I will breathe out experiencing joy.'

trains himself, thinking,

'I will breathe in experiencing the activity of thought.'

'I will breathe out experiencing the activity of thought.'

trains himself, thinking,

'I will breathe in tranquillising the activity of thought.'

'I will breathe out tranquillising the activity of thought,'

at that time, monks,

the monk is faring along

contemplating the feelings in the feelings,

ardent

clearly conscious [126] (of them),

mindful (of them)

so as to control the covetousness

and dejection

in the world.

I say, monks,

that of feelings

this is one,[20]

that is to say proper attention

to breathing-in and breathing-out.

■

Wherefore, monks,

at the time when a monk is faring along

contemplating the feelings in the feelings,

ardent,

clearly conscious (of them),

mindful (of them)

so as to control the covetousness

and dejection

in the world,

at that time, monks,

the monk trains himself, thinking,

'I will breathe in experiencing thought.'

'I will breathe out experiencing thought.'

trains himself, thinking,

'I will breathe in rejoicing in thought.'

'I will breathe out rejoicing in thought.'

trains himself, thinking,

'I will breathe in concentrating thought.'

'I will breathe out concentrating thought.'

trains himself, thinking,

'I will breathe in freeing thought.'

'I will breathe out freeing thought.'

at that time, monks,

the monk is faring along

contemplating the mind in the mind,

ardent,

clearly conscious (of it),

mindful (of it)

so as to control the covetousness

and dejection

in the world.

I, monks, say that the (mind-)development

that is mindfulness of in-breathing and out-breathing

is not for one of muddled mindfulness,

not for one not clearly conscious.

■

Wherefore, monks,

when a monk is faring along

contemplating the mind in the mind,

ardent,

clearly conscious (of it),

mindful (of it)

so as to control the covetousness

and dejection

in the world,

at that time, monks,

the monk trains himself, thinking,

'I will breathe in beholding impermanence.'

'I will breathe out beholding impermanence.'

trains himself, thinking,

'I will breathe in beholding detachment.'

'I will breathe out beholding detachment.'

trains himself, thinking,

'I will breathe in beholding stopping.'

'I will breathe out beholding stopping.'

trains himself, thinking,

'I will breathe in beholding casting away.'

'I will breathe out beholding casting away.'

at that time, monks,

the monk is faring along

contemplating mental states in mental states,

ardent,

clearly conscious (of them),

mindful (of them)

so as to control the covetousness

and dejection

in the world.

■

He, by getting rid of[21]

that which is covetousness and dejection,[22]

having seen it

by means of wisdom,[23]

is one who looks on

with proper care.[24]

Wherefore, monks, at this time

a monk is faring along

contemplating the mental states

in the mental states,

ardent,

clearly conscious (of them)

mindful (of them)

so as to control the covetousness

and dejection

in the world.

[127] Monks, mindfulness of in-breathing and out-breathing

when developed thus,

made much of thus,

brings to fulfilment

the four applications of mindfulness.

§

And how, monks,

when the four applications of mindfulness

have been developed,

how

when they have been made much of,

do they bring to fulfilment

the seven links in awakening?

At the time, monks,

when a monk is faring along

contemplating the body in the body,

ardent,

clearly conscious (of it),

mindful (of it)

so as to control the covetousness

and dejection

in the world,

at that time

unmuddled mindfulness

is aroused in him.

At that time, monks,

when unmuddled mindfulness

is aroused in the monk,

at that time

the link in awakening

that is mindfulness

is stirred up in the monk;

at that time

the monk develops

the link in awakening

that is mindfulness;

at that time

the link in awakening that is mindfulness

comes to fulfilment of development

in the monk.

■

He, faring along mindful thus,

examines,

inquires into,

brings this thing forward for investigation

by means of wisdom.

At the time, monks, when a monk,

faring along mindful thus,

examines,

inquires into,

brings this thing forward for investigation

by means of wisdom,

at that time

the link in awakening

that is investigation into things

is stirred up in the monk;

at that time

the monk develops

the link in awakening

that is investigation into things;

at that time

the link in awakening

that is investigation into things

comes to fulfilment of development

in the monk.

■

While he is examining,

inquiring into,

bringing this thing forward for investigation

by means of wisdom,

unsluggish energy

is stirred up in him.

At the time, monks,

when unsluggish energy

is stirred up

in a monk who is examining,

inquiring into,

bringing this thing forward for investigation

by means of wisdom,

at that time

the link in awakening

that is energy

is stirred up in the monk;

at that time

the monk develops

the link in awakening that is energy;

at that time

the link awakening that is energy

comes to fulfilment of development

in that monk.

■

When he has stirred up energy

unsullied rapture arises.

At the time, monks,

when unsullied rapture arises

in the monk of stirred up energy,

at that time

the link in awakening

that is rapture

is stirred up in the monk;

at that time

the monk develops

the link in awakening that is rapture;

at that time

the link in awakening that is rapture

comes to fulfilment of development

in the monk.

The body of one

whose mind is rapturous

is tranquillised

and thought is tranquillised.

■

At the time, monks,

when both the body of a monk

whose mind is rapturous

is tranquillised

and thought is tranquillised,

at that time

the link in awakening

[128] that is tranquillity

is stirred up in the monk;

at that time

the monk develops

the link in awakening that is tranquillity;

at the time

the link in awakening that is tranquillity

comes to fulfilment of development

in the monk.

■

The thought of one

whose body is tranquil

and at ease

is concentrated.

At the time, monks,

when thought is concentrated

in a monk whose body is tranquil

and at ease,

at the time

the link in awakening that is concentration

is stirred up in the monk;

at that time

the monk develops

the link in awakening that is concentration;

at that time

the link in awakening that is concentration

comes to fulfilment of development

in the monk.

He is one

who looks on

with proper care

at the thought concentrated thus.

■

At the time, monks,

when a monk looks on

with proper care

at the thought concentrated thus,

at that time

the link in awakening that is equanimity

is stirred up in the monk;

at that time the monk develops

the link in awakening that is equanimity;

at that time

the link in awakening that is equanimity

comes to fulfilment of development

in the monk.

■

At the time, monks,

when a monk is faring along

contemplating the body in the body

ardent,

clearly conscious,

mindful

so as to control the covetousness

and dejection

in the world;

At the time, monks,

when a monk is faring along

contemplating the feelings in the feelings

ardent,

clearly conscious (of them),

mindful (of them)

so as to control the covetousness

and dejection

in the world;

At the time, monks,

when a monk is faring along

contemplating the mind in the mind

ardent,

clearly conscious,

mindful

so as to control the covetousness

and dejection

in the world;

At the time, monks,

when a monk is faring along

contemplating mental states in mental states,

ardent,

clearly conscious (of them),

mindful (of them)

so as to control the covetousness

and dejection

in the world,

at that time

unmuddled mindfulness is aroused in the monk,

at that time

the link in awakening

that is mindfulness

is stirred up in the monk;

at that time

the monk develops

the link in awakening

that is mindfulness;

at that time

the link in awakening that is mindfulness

comes to fulfilment of development

in the monk.

At the time, monks, when a monk,

faring along mindful thus,

examines,

inquires into,

brings this thing forward for investigation

by means of wisdom,

at that time

the link in awakening

that is investigation into things

is stirred up in the monk;

at that time

the monk develops

the link in awakening

that is investigation into things;

at that time

the link in awakening

that is investigation into things

comes to fulfilment of development

in the monk.

At the time, monks,

when unsluggish energy

is stirred up

in a monk who is examining,

inquiring into,

bringing this thing forward for investigation

by means of wisdom,

at that time

the link in awakening

that is energy

is stirred up in the monk;

at that time

the monk develops

the link in awakening that is energy;

at that time

the link awakening that is energy

comes to fulfilment of development

in that monk.

At the time, monks,

when unsullied rapture arises

in the monk of stirred up energy,

at that time

the link in awakening

that is rapture

is stirred up in the monk;

at that time

the monk develops

the link in awakening that is rapture;

at that time

the link in awakening that is rapture

comes to fulfilment of development

in the monk.

At the time, monks,

when both the body of a monk

whose mind is rapturous

is tranquillised

and thought is tranquillised,

at that time

the link in awakening

that is tranquillity

is stirred up in the monk;

at that time

the monk develops

the link in awakening that is tranquillity;

at the time

the link in awakening that is tranquillity

comes to fulfilment of development

in the monk.

At the time, monks,

when thought is concentrated

in a monk whose body is tranquil

and at ease,

at the time

the link in awakening that is concentration

is stirred up in the monk;

at that time

the monk develops

the link in awakening that is concentration;

at that time

the link in awakening that is concentration

comes to fulfilment of development

in the monk.

At the time, monks,

when a monk looks on

with proper care

at the thought concentrated thus,

at that time

the link in awakening that is equanimity

is stirred up in the monk;

at that time the monk develops

the link in awakening that is equanimity;

at that time

the link in awakening that is equanimity

comes to fulfilment of development

in the monk.

Monks, the four applications of mindfulness,

when developed thus,

made much of thus,

bring to fulfilment the seven links in awakening.

§

And how, monks,

when the seven links in awakening

are developed,

how

when they are made much of,

do they bring to fulfilment

freedom through knowledge?

Herein,[25] monks,

a monk develops

the link in awakening

that is mindfulness

and is dependent on aloofness,

dependent on detachment,

dependent on cessation,

ending in abandoning;

he develops

the link in awakening

that is investigation into things

and is dependent on aloofness,

dependent on detachment,

dependent on cessation,

ending in abandoning;

the link in awakening

that is energy

[129] and is dependent on aloofness,

dependent on detachment,

dependent on cessation,

ending in abandoning;

the link in awakening

that is rapture

and is dependent on aloofness,

dependent on detachment,

dependent on cessation,

ending in abandoning;

the link in awakening

that is tranquillity

and is dependent on aloofness,

dependent on detachment,

dependent on cessation,

ending in abandoning;

the link in awakening

that is concentration

and is dependent on aloofness,

dependent on detachment,

dependent on cessation,

ending in abandoning;

the link in awakening

that is equanimity

and is dependent on aloofness,[26]

dependent on detachment,

dependent on cessation,

ending in abandoning.[27]

Monks, when the seven links in awakening

are developed thus,

are made much of thus,

they bring to fulfilment

freedom through knowledge."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on Mindfulness when Breathing In and Out

[1] Cf. other lists of theras at Vin. i. 354 f., ii. 15 f., iv. 66, and see B.D. ii. 245 for references.

[2] Mentioned also at Vin. i. 105.

[3] During meditation on the "devices," MA. iv. 137. Cf. D. i. 233, A. iv. 47, S. v. 154.

[4] A monastic ceremony held at the end of the rains. See Vin. i. 160, ii. 32; B.D. i. 283, 292, ii. 153, n. 2.

[5] āraddha, explained by tuṭṭha at MA. iv. 137.

[6] MA. iv. 137 reads āgamessāmi; text āgamissāmi.

[7] Komudiṃ cātumāsiniṃ, cf. B.D. ii. 157, n. 3. MA. iv. 137 says it is called komudī because of the existence of white lotuses, and cātumāsinī because it is at the conclusion of the four months of the rains.

[8] After the full moon of Kattika.

[9] Cf. A. ii. 183.

[10] putosenā pi. MA. iv. 139 also gives another reading, putaṇsena. See G.S. ii. 192, n. 1.

[11] For this and the following cf. M. i. 424 f.

[12] The reference is probably to the cemetery meditations.

[13] vijjāvimutti, as at S. v. 28, 335. See also Pts. ii. 243, SA. iii. 275.

[14] For the following see M. Sta. 10; also M. i. 425, A. v. 111, and Ānāpānasaṃyutta (S. v. 311).

[15] I.e. the breath-body

[16] kāyesu. MA. iv. 140, among the four bodies of extension and so on, this is one (aññatara), I say it is the body of mobility (vāyokāya). Or, the body that is material shape consists of twenty-five classes of rūpa (mentioned at Dhs. 585); rūpāyatanam ... pe ... kabiḷiṇkaro āhāro. Of these, breathing is a body because it is included in the field of touch.

[17] assāsapassāsa here

[18] He either beholds that the body of mobility is one of the four bodies, or that breathing is one of the twenty-five classes of material shape.

[19] On the experience of rapture being two-fold see Vism. 287, and Pts. i. 187.

[20] It is a certain feeling of pleasantness among the three kinds of feeling, MA. iv. 140.

[21] By contemplating impermanence, he gets rid of the perception of permanence; getting rid is a form of knowledge, ñāṇa.

[22] The hindrance of sensual desire is covetousness; the hindrance of ill-will is shown by dejection.

[23] After the knowledge of getting rid of, there is insight into what constitutes impermanence, detachment, stopping and casting away.

[24] ajjhupekkhitar, perhaps meaning with mastery, so that he looks at the objects of thought or meditation, ārammaṇa, or at sense-impressions unmoved by them and indifferent to them, MA. iv. 142. Cf. S. v. 69, etc.

[25] Cf. M. iii. 275.

[26] MA. iv. 144 says that in this Discourse mindfulness on breathing, which is worldly, brings to fulfilment the applications of mindfulness which are worldly; these bring to fulfilment the seven links in awakening which are worldly; and these bring to fulfilment the supermundane nibbāna and fruit of freedom through knowledge.

[27] vossaggapariṇāmi, maturing (or, mature) (pariṇāmin) in relinquishing, letting go of, abandoning, ejecting (vossagga). This abandonment is two-fold: of the defilements and to the mind's leap into nibbāna, see SA. i. 159, Pts. i. 194.

Majjhima Nikāya

III. Upari Paṇṇāsa

2. Anupada Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

2. The Division of the Uninterrupted

119. Discourse on Mindfulness of Body

Kāyagatā-Sati Suttaṃ

[129]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove

in Anāthapiṇḍika's monastery.

Then when a number of monks

had returned from the alms-gathering

after the meal and were sitting down

gathered together in an assembly hall,

there arose this conversation:

"It is marvellous, revered sirs,

it is wonderful, revered sirs,

that mindfulness of body[2]

when developed and made much of

is of great fruit,

of great advantage,

as was said

by the Lord who knows,

who sees,

the perfected one,

the fully Self-Awakened One."

But this conversation between these monks

was interrupted.

For the Lord,

emerging from solitary meditation towards evening,

approached the assembly hall;

having approached,

he sat down on the seat made ready.

As he was sitting down,

the Lord addressed the monks,

saying:

"What were you talking about here, monks,

as you were sitting down?

And what was your conversation

that was interrupted?"

"As to this, revered sir,

when we had returned from the alms-gathering

after our meal

and were sitting down

gathered together [130] in the assembly hall

this conversation arose:

'It is marvellous, revered sirs,

it is wonderful, revered sirs,

that mindfulness of body

when developed and made much of

is of great fruit,

of great advantage,

as was said

by the Lord who knows,

who sees,

the perfected one,

the fully Self-Awakened One.'

This, revered sir,

was our conversation that was interrupted,

for then the Lord arrived."

"And how, monks,

when mindfulness of body

has been developed,

how

when it has been made much of,

is it of great fruit,

of great advantage?

As to this, monks, a monk[3] who is forest-gone

or gone to the root of a tree

or gone to an empty place,

sits down cross-legged,

holding his back erect,

arousing mindfulness in front of him.

Mindful he breathes in,

mindful he breathes out.

Whether he is breathing in a long (breath)

he comprehends,

'I am breathing in a long (breath)';

or whether he is breathing out a long (breath)

he comprehends,

'I am breathing out a long (breath)';

or whether he is breathing in a short (breath)

he comprehends,

'I am breathing in a short (breath)';

or whether he is breathing out a short (breath)

he comprehends,

'I am breathing out a short (breath).'

He trains himself, thinking,

'I will breath in

experiencing the whole body.'

He trains himself, thinking,

'I will breath out

experiencing the whole body.'

He trains himself, thinking,

'I will breath in

tranquillising the activity of body.'

He trains himself, thinking,

'I will breath out

tranquillising the activity of body.'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations[4]

that are worldly[5]

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus, monks, does a monk

develop mindfulness of body.

And again, monks,

when a monk is walking[6]

he comprehends,

'I am walking';

or when he is standing still

he comprehends,

'I am standing still';

or when he is sitting down

he comprehends,

'I am sitting down';

or when he is lying down

he comprehends,

'I am lying down.'

So that however his body is disposed

he comprehends

that it is like that.

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks, a monk,

when he is setting out

or returning

is one acting in a clearly conscious way;

when he is looking in front

or looking around

is one acting in a clearly conscious way;

when he has bent in

or stretched out (his arm)

is one acting in a clearly conscious way;

when he is carrying his outer cloak,

bowl

and robe

is one acting in a clearly conscious way;

when he is eating,

drinking,

chewing,

tasting

is one acting in a clearly conscious way;

when he is obeying the calls of nature

is one acting in a clearly conscious way;

when he is walking,

standing,

sitting,

asleep,

awake,

talking,

silent,

he is one acting in a clearly conscious way.

While he [131] is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

a monk reflects

precisely on this body itself,

encased as it is in skin

and full of various impurities,

from the soles of the feet up

and from the crown of the head down,

that:

'There is connected with this body

hair of the head,

hair of the body,

nails,

teeth,

skin,

flesh,

sinews,

bones,

marrow,

kidneys,

heart,

liver,

membranes,

spleen,

lungs,

intestines,

mesentery,

stomach,

excrement,

bile,

phlegm,

pus,

blood,

sweat,

fat,

tears,

serum,

saliva,

mucus,

synovic fluid,

urine.'

Monks, it is as if there were

a double mouthed provision bag

that was full of various kinds of grain

such as hill-paddy,

paddy,

kidney beans,

peas,

sesamum,

rice;

and a keen-eyed man,

pouring them out,

might reflect:

'That's hill-paddy,

that's paddy,

that's kidney beans,

that's peas,

that's sesamum,

that's rice.'

Even so, monks,

does a monk reflect

precisely on this body itself,

encased as it is in skin

and full of various impurities,

from the soles of the feet up

and from the crown of the head down,

that:

'There is connected with this body

hair of the head,

hair of the body,

nails,

teeth,

skin,

flesh,

sinews,

bones,

marrow,

kidneys,

heart,

liver,

membranes,

spleen,

lungs,

intestines,

mesentery,

stomach,

excrement,

bile,

phlegm,

pus,

blood,

sweat,

fat,

tears,

serum,

saliva,

mucus,

synovic fluid,

urine.'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

a monk reflects on this body itself

according to how it is placed or disposed

in respect of the elements,

thinking:

'In this body

there is the element of extension,

there is the element of cohesion,

there is the element of radiation,

there is the element of motion.'

Monks, it is as if a skilled cattle-butcher

or his apprentice,

having slaughtered a cow,

might sit at the crossroads

displaying its carcase.

Even so, monks,

does a monk reflect on this body itself

according to how it is placed or disposed

in respect of the elements, thinking:

'In this body

there is the element of extension,

there is the element of cohesion,

there is the element of radiation,

there is the element of motion.'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

it is as if a monk might see,

thrown aside in a cemetery

a body that had been dead

for one day

or for two days

or for three days,

swollen,

discoloured,

decomposing;

so he focuses on this body itself,

thinking:

'This body too

is of a similar nature,

a similar constitution,

it has not got past

that (state of things).'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

it is as if a monk might see

thrown aside in a cemetery

a body which was being devoured

by crows

or ravens

or [132] vultures

or wild dogs

or jackals

or by various small creatures;

so he focusses on this body itself,

thinking:

'This body too

is of a similar nature,

a similar constitution,

it has not got past

that (state of things).'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

it is as if a monk might see

thrown aside in a cemetery

a body which was a skeleton

but with (some) flesh and blood,

sinew-bound;

so he focusses on this body itself,

thinking:

'This body too

is of a similar nature,

a similar constitution,

it has not got past

that (state of things).'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

it is as if a monk might see

thrown aside in a cemetery

a skeleton, which was fleshless

but blood-bespattered,

sinew-bound;

so he focusses on this body itself,

thinking:

'This body too

is of a similar nature,

a similar constitution,

it has not got past

that (state of things).'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

it is as if a monk might see

thrown aside in a cemetery

a skeleton which was without flesh or blood,

sinew-bound;

so he focusses on this body itself,

thinking:

'This body too

is of a similar nature,

a similar constitution,

it has not got past

that (state of things).'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

it is as if a monk might see

thrown aside in a cemetery

the bones scattered here and there,

no longer held together:

here a bone of the hand,

there a foot-bone,

here a leg-bone,

there a rib,

here a hip-bone,

there a back-bone,

here the skull;

so he focusses on this body itself,

thinking:

'This body too

is of a similar nature,

a similar constitution,

it has not got past

that (state of things).'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

it is as if a monk might see

thrown aside in a cemetery

a body the bones of which were white

and something like sea-shells;

so he focusses on this body itself,

thinking:

'This body too

is of a similar nature,

a similar constitution,

it has not got past

that (state of things).'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

it is as if a monk might see

thrown aside in a cemetery

a heap of dried up bones

more than a year old;

so he focusses on this body itself,

thinking:

'This body too

is of a similar nature,

a similar constitution,

it has not got past

that (state of things).'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks,

it is as if a monk might see

thrown aside in a cemetery

the bones gone rotten and reduced to powder;

so he focusses on this body itself,

thinking:

'This body too

is of a similar nature,

a similar constitution,

it has not got past

that (state of things).'

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks, a monk,

aloof from pleasures of the senses,[7]

aloof from unskilled states of mind,

enters on and abides in

the first meditation

which is accompanied by

initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful.

He drenches,

saturates,

permeates,

suffuses

this very body

with the rapture and joy

that are born of aloofness;

there is no part of his whole body

that is not suffused

with the rapture and joy

that are born of aloofness.

Monks, as a skilled bath-attendant

or his apprentice,

having sprinkled bath-powder

into a bronze vessel,

might knead it

while repeatedly sprinkling[8] it with water

until the ball of lather

had taken up moisture,

was drenched with moisture,

suffused with moisture

inside and out,

but without any oozing.

[133] Even so, monks,

does a monk

drench,

saturate,

permeate,

suffuse this very body

with the rapture and joy

that are born of aloofness;

there is no part of his whole body

that is not suffused

with the rapture and joy

that are born of aloofness.

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks, a monk,

by allaying initial thought and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

enters on and abides in

the second meditation

which is devoid of initial thought and discursive thought,

is born of concentration

and is rapturous and joyful.

He drenches,

saturates,

permeates,

suffuses

this very body

with the rapture and joy

that are born of concentration;

there is no part of his whole body

that is not suffused

with the rapture and joy

that are born of concentration.

Monks, it is like a pool of water

with water welling up within it,

but which has no inlet for water from the eastern side

which has no inlet for water from the western side

which has no inlet for water from the northern side

which has no inlet for water from the southern side,

and even if the god does not

send down showers upon it from time to time,

yet the current of cool water

having welled up from that pool will

drench,

saturate,

permeate,

suffuse

that pool with cool water.

Even so, monks, does a monk

drench,

saturate,

permeate,

suffuse

this very body

with the rapture and joy

that are born of concentration;

there is no part of his whole body

that is not suffused

with the rapture and joy

that are born of concentration.

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he

who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

He drenches,

saturates,

permeates,

suffuses

this very body

with the joy that has no rapture;

there is no part of his whole body

that is not suffused

with the joy that has no rapture.

As in a pond of white lotuses,

or red lotuses,

or blue lotuses,

some white lotuses,

or red lotuses,

or blue lotuses

are born in the water,

grow up in the water,

never rising above the surface

but flourishing beneath it

and from their roots

to the tips

are drenched,

saturated,

permeated,

suffused

by cool water;

even so, monks, does a monk

drench,

saturate,

permeate,

suffuse this very body

with the joy that has no rapture;

there is no part of his whole body

that is not suffused

with the joy that has no rapture.

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop

mindfulness of body.

And again, monks, a monk,

by getting rid of joy

and by getting [134] rid of anguish,

by the going down

of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

He, having suffused this very body

with a mind that is utterly pure,

utterly clean,

comes to be sitting down;

there is no part of his whole body

that is not suffused

by a mind that is utterly pure,

utterly clean.

Monks, it is as if a man

might be sitting down

who had clothed himself

including his head

with a white cloth;

there would be no part of his whole body

not covered by the white cloth.

Even so, monks, a monk,

having suffused this very body

with a mind that is utterly pure,

utterly clean,

comes to be sitting down;

there is no part of this whole body

that is not suffused

by a mind that is utterly pure,

utterly clean.

While he is thus diligent,

ardent,

self-resolute,

those memories and aspirations

that are worldly

are got rid of;

by getting rid of them

the mind itself

is inwardly settled,

calmed,

focussed,

concentrated.

Thus too, monks,

does a monk develop mindfulness of body.[9]

Monks, those skilled states

that are connected with knowledge[10]

are in anyone

in whom mindfulness of body

has been developed

and made much of.

As, monks,

those streams that flow down to the ocean

are in anyone

in whom the great ocean

has been suffused by thought,[11]

even so,

those skilled states

that are connected with knowledge

are in anyone

in whom mindfulness of body

has been developed

and made much of.

Monks, Māra gains access

to whatever monk there is

in whom mindfulness of body

has not been developed,

not been made much of.

Monks, it is as though a man

were to throw a heavy round stone

into a mound of moist clay.

What do you think, monks?

Would that heavy round stone

gain access

to[12] that mound of moist clay?"

[135] "Yes, revered sir."

"Even so, monks,

Māra gains access to,

Māra gets a chance over

anyone in whom mindfulness of body

has not been developed,

not made much of.

Monks, it is as though there were

a dry sapless stick,[13]

and a man were to come along

bringing an upper piece of fire-stick,

thinking:

'I will light a fire,

I will get heat.'

What do you think, monks?

Could that man,

bringing an upper piece of fire-stick

and rubbing that dry sapless stick (with it),

light a fire,

could he get heat?"

"Yes, revered sir."

"Even so, monks,

Māra gains access to,

Māra gets a chance over

anyone in whom mindfulness of body

has not been developed,

not been made much of.

Monks, it is as though a water-pot

were standing void and empty

on its support,

and a man were to come along

bringing a load of water.

What do you think, monks?

Would that man

get a chance to unload the water?"

"Yes, revered sir."

"Even so, monks,

Māra gains access to,

Māra gets a chance over

anyone in whom mindfulness of body

has not been developed,

not been made much of.

(But), monks,

Māra does not gain access to,

Māra does not get a chance over

anyone in whom mindfulness of body

has been developed

and made much of.

Monks, it is as though a man

were to throw a light ball of thread

against a door-panel[14]

made entirely from heartwood.

What do you think, monks?

Would that light ball of thread

gain access to a door-panel

made entirely from heart-wood?"

"No, revered sir."

"Even so, monks,

Māra does not gain access to,

Māra does not get a chance over

anyone in whom mindfulness of body

has been developed

and made much of.

It is as though, monks,

there were a wet sappy stick,[15]

and a man were to come along

bringing an upper piece of fire-stick,

thinking:

'I will light a fire,

I will get heat.'

What do you think, monks?

Could that man,

bringing an upper piece of fire-stick

and rubbing that wet sappy stick (with it),

light a fire,

could he get heat?"

[136] "No, revered sir."

"Even so, monks,

Māra does not gain access to,

Māra does not get a chance over

anyone in whom mindfulness of body

has been developed

and made much of.

Monks, it is as though[16]

a full water-pot,

brimming with water

so that a crow could drink from it,

were placed in a support,

and a man were to come along

bringing a load of water.

What do you think, monks?

Would that man

get a chance to unload the water?"

"No, revered sir."

"Even so, monks,

Māra does not gain access to,

Māra does not get a chance over

anyone in whom mindfulness of body

has been developed

and made much of.

Anyone, monks,

in whom mindfulness of body

has been developed

and made much of,

turns his mind

to this or that realisation

through super-knowledge

of a thing that may be realized

through super-knowledge

and achieves ability as a witness

now here,

now there,

whatever may be the plane.[17]

Monks, it is as though

a full water-pot,

brimming with water

so that a crow could drink from it,

were placed in a support

and a strong man

were to rock it from side to side -

would the water spill?"

"Yes, revered sir."

"Even so, monks,

anyone in whom mindfulness of body

has been developed

and made much of,

turns his mind

to this or that realisation

through super-knowledge

of a thing that may be realized

through super-knowledge

and achieves ability as a witness

now here,

now there,

whatever may be the plane.

Monks, it is as though[18]

there were a tank

on a level stretch of ground,

its four sides strengthened with dykes,

full and brimming with water

so that a crow could drink from it,

and a strong man

were to loosen a dyke

at this side or that -

would the water spill?"

"Yes, revered sir."

"Even so, monks,

anyone in whom mindfulness of body

has been developed

and made much of,

turns his mind to this or that realisation

through super-knowledge

of a thing that may be realized

through super-knowledge

and achieves ability as a witness

now here,

now there,

whatever may be the plane.

Monks, it is as though[19]

[137] at a cross-roads on level ground

a chariot were standing

harnessed with thoroughbreds,

the goad hanging ready;

and a skilled groom,

a charioteer of horses to be tamed,

having mounted it,

having taken the reins in his left hand,

the goad in his right,

were to drive up and down as he liked;

even so, monks,

anyone whomsoever

in whom mindfulness of body

has been developed

and made much of,

turns his mind to this and that realisation

through super-knowledge

of a thing that may be realized through super-knowledge

and achieves ability as a witness

now here,

now there,

whatever may be the plane.

Monks, these ten advantages

are to be expected

from pursuing mindfulness of body,

developing it,

making much of it,

making it a vehicle,

making it a foundation,

practising it,

increasing it,

and fully undertaking it.[20]

What ten?

He is one who overcomes

dislike and liking,[21]

and dislike (and liking)

do not overcome him;

he fares along

constantly conquering any dislike (and liking)

that have arisen.

He is one who overcomes

fear and dread,[22]

and fear and dread

do not overcome him;

and he fares along

constantly conquering any fear and dread

that have arisen.

He is one who bears[23]

cold,

heat,

hunger,

thirst,

the touch of gadfly,

mosquito,

wind and sun,

creeping things,

ways of speech that are irksome,

unwelcome;

he is of a character

to bear bodily feelings

which, arising,

are painful,

acute,

sharp,

shooting,

disagreeable,

miserable,

deadly.

He is one who at will,[24]

without trouble,

without difficulty,

acquires the four meditations

that are of the purest mentality,

abidings in ease here and now.

He experiences the various forms of psychic power:

having been one

he is manifold;

having been manifold

he is one;

manifest or invisible

he goes unhindered

through a wall,

a rampart,

a mountain

as if through air;

he plunges into the ground

and shoots up again

as if in water;

he walks upon the water

without parting it

as if on the ground;

sitting cross-legged

he travels through the air

like a bird on the wing;

with his hand

he rubs and strokes

this moon and sun

[138] although they are of such mighty power and majesty;

and even as far as the Brahma-world

he has power in respect of his person.

By the purified deva-like hearing

which surpasses that of men

he hears both (kinds of) sounds -

deva-like ones

and human ones,

whether they be far or near.

He comprehends by mind

the minds of other beings,

of other individuals,

so that he comprehends a mind

that is full of attachment,

that it is full of attachment;

he comprehends a mind

that is without attachment,

that it is without attachment;

he comprehends a mind

that is full of aversion,

that it is full of aversion;

he comprehends a mind

that is without aversion,

that it is without aversion;

he comprehends a mind

that is full of confusion,

that it is full of confusion;

he comprehends a mind that is without confusion,

that it is without confusion;

or he comprehends a mind

that is contracted,

that it is contracted;

or a mind

that is distracted,

that it is distracted;

or of a mind

that has become great,

that it has become great

or of a mind

that has not become great,

that it has not become great;

or of a mind

with (some other mental state) superior to it,

that it has (some other mental state) superior to it;

or of a mind

that has no (other mental state) superior to it,

that it has no (other mental state) superior to it;

or of a mind

that is composed,

that it is composed;

or of a mind

that is not composed,

that it is not composed;

or of a mind

that is freed,

that it is freed;

or of a mind

that is not freed,

that it is not freed.

He recollects manifold former habitations,

that is to say:

One birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where I was such a one by name,

having such and such a clan,

such and such a colour,

so I was nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus he recollects divers former habitations

in all their modes and detail.

With the purified deva-vision

surpassing that of men,

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of deeds,

and thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

speech

and thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

speech

and thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds.

By the destruction of the cankers,

having realized here and now

by his own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering thereon,

he abides therein.

Monks, these ten advantages

are to be expected

from pursuing mindfulness of body,

developing it,

making much of it,

making it a vehicle,

making it a foundation,

practising it,

increasing it

and fully undertaking it."

Thus spoke the Lord.

Delighted,

these monks rejoiced in what the Lord had said.

Discourse on Mindfulness of Body

[1] Like Discourse No. 118, No. 119 is again only a sectional presentation of the Satipaṭṭhāna Sutta (M. Sta. 10). See also A. i. 43 and Vbh. 226.

[2] This includes both samatha and vipassana, MA. iv. 144

[3] Cf. the following with M. i. 50 ff.

[4] sarasaṃkappā, as at M. i. 453, iii. 132, S. iv. 76, 190.

[5] gehasitā, belonging to a householder, thus thoughts, etc., belonging to the five kinds of sensual pleasures.

[6] Cf. M. i. 56.

[7] As at M. i. 276-278.

[8] paripphosakaṃ paripphosakaṃ, as at M. i. 276, ii. 15, iii. 140, D. i. 74 See P.E.D.

[9] The parallel passage at M. i. 276-278 ends here.

[10] For this passage cf. A. i. 43. The "skilled states that are connected with knowledge," dhammā vijjābhāgiyā, are given as six at A. iii. 334: perception of impermanence, perception of the anguish in impermanence, perception of non-self in anguish, perception of getting rid of, perception of detachment, perception of stopping. But MA. iv. 145 says that here the knowledge of insight, psychic power made by mind, the six super-knowledges are connected with knowledge.

[11] By deva-vision, MA. iv. 145.

[12] Although the English may suffer from the use of this strange expression, and although some such phrase as "makes an impression on" would sound more natural here, it yet seems that by translating labhati otāraṃ all through this passage by "gains access to" (and this is precisely what is meant in the case of Māra), the Pali sequence of thought and argument is better preserved and conveyed.

[13] Cf. M. i. 242.

[14] aggaḷaphalaka, the board and bolt. MA. iv. 145 says kavāṭa, the panel of a door.

[15] Cf. M. i. 240.

[16] Cf. A. iii. 27.

[17] tatra tatr'eva sakkhibhavyataṃ pāpuṇāti sati sati āyatane. Cf. M. i. 494, A. i. 256-258, iii. 17-19, 27; quoted at Asl. 141. At MA. iv. 146 āyatana is explained by kāraṇa, in its turn explained by abhiññā. Therefore now one, now another of the high meditative planes, āyatana, is suggested.

[18] As at A. iii. 28.

[19] As at M. i. 124, A. iii. 28, S. iv. 176.

[20] Cf. S. iv. 200; also D. ii. 103, A. iv. 290, Ud. 62.

[21] As at M. i. 33, A. v. 132. Aratiratisaho: Neumann, vol. iii, p. 214 proposes to read here arati-r-atisaho, because M. text proceeds: na ca taṃ aratiṃ sahati, uppannaṃ aratim abhibhuyya. But it would seem better to follow A. v. 132 which reads: aratiratisaho assaṃ na ca mam aratirati saheyya uppannam aratiratim abhibhuyya. Here "dislike and liking" are kept throughout, and moreover this pair balances the next: "fear and dread."

[22] As at M. i. 33, A. v. 132.

[23] Cf. M. i. 10 where these are cankers to be got rid of by endurance; cf. also A. iii. 389, v. 132.

[24] As at M. i. 33, which see also for the remainder of the above passage.

Majjhima Nikāya

III. Upari Paṇṇāsa

2. Anupada Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

2. The Division of the Uninterrupted

120. Discourse on Uprising by Means of Aspiration

Sankhār'Uppatti Suttaṃ

[139]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there

the Lord addressed the monks,

saying:

"Monks."

"Revered One,"

these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach you, monks,

uprising through aspiration.

Listen to it,

pay careful attention

and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

"Herein, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship

with rich nobles.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.[2]

These aspirations and abidings[3] of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course

that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with rich brahmans.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with rich householders.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Four Great Regent Devas

are long-lived,

beautiful,

[140] abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Four Great Regent Devas.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of the Thirty-Three

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of the Thirty-Three.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Yama Devas

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Yama Devas.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of Delight

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of Delight.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas Who Delight in Creating

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas Who Delight in Creating.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas Who Have Power Over The Creations Of Others

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas Who Have Power Over The Creations Of Others.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Brahmā of a thousand-world-system

is long-lived,

beautiful,

abounding in happiness.

Monks the Brahmā of a thousand-world-system

dwells suffusing and pervading (in meditation)[4]

the system of the thousand worlds;[5]

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It is as though, monks

a man with vision

had taken some emblic myrobalan[6] in his hand

and were to gaze at it;

even so, monks,

does the Brahmā of a thousand-world-system

dwell suffusing and pervading (in meditation)

the system of the thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It occurs to him:[7]

'0 that at the breaking up of the body after dying

I might arise in companionship with the Brahmā of a thousand-world-system.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Brahmā of a two thousand-world-system

is long-lived,

beautiful,

abounding in happiness.

Monks the Brahmā of a two thousand-world-system

dwells suffusing and pervading (in meditation)

the system of the two thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It is as though, monks

a man with vision

had taken two emblic myrobalans in his hand

and were to gaze at them;

even so, monks,

does the Brahmā of a two thousand-world-system

dwell suffusing and pervading (in meditation)

the system of the two thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Brahmā of a two thousand-world-system.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Brahmā of a three thousand-world-system

is long-lived,

beautiful,

abounding in happiness.

Monks the Brahmā of a three thousand-world-system

dwells suffusing and pervading (in meditation)

the system of the three thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It is as though, monks

a man with vision

had taken three emblic myrobalans in his hand

and were to gaze at them;

even so, monks,

does the Brahmā of a three thousand-world-system

dwell suffusing and pervading (in meditation)

the system of the three thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Brahmā of a three thousand-world-system.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Brahmā of a four thousand-world-system

is long-lived,

beautiful,

abounding in happiness.

Monks the Brahmā of a four thousand-world-system

dwells suffusing and pervading (in meditation)

the system of the four thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It is as though, monks

a man with vision

had taken four emblic myrobalans in his hand

and were to gaze at them;

even so, monks,

does the Brahmā of a four thousand-world-system

dwell suffusing and pervading (in meditation)

the system of the four thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Brahmā of a four thousand-world-system.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Brahmā of a five thousand-world-system

is long-lived,

beautiful,

abounding in happiness.

Monks the Brahmā of a five thousand-world-system

dwells suffusing and pervading (in meditation)

[141] the system of the five thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It is as though, monks

a man with vision

had taken five emblic myrobalans in his hand

and were to gaze at them;

even so, monks,

does the Brahmā of a five thousand-world-system

dwell suffusing and pervading (in meditation)

the system of the five thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Brahmā of a five thousand-world-system.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Brahmā of a ten-thousand-world-system

is long-lived,

beautiful,

abounding in happiness.

Monks the Brahmā of a ten-thousand-world-system

dwells suffusing and pervading (in meditation)

the system of the ten-thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

Monks, it is like a lovely beryl gem[8]

of the finest water,

superbly cut with eight facets,

which shines and gleams

when laid on a pale cloth;

even so, monks,

does the Brahmā of a ten-thousand-world-system

dwell suffusing and pervading (in meditation)

the system of the ten-thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Brahmā of a ten-thousand-world-system.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Brahmā of a hundred-thousand-world-system

is long-lived,

beautiful,

abounding in happiness.

Monks the Brahmā of a hundred-thousand-world-system

dwells suffusing and pervading (in meditation)

the system of the hundred-thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

those beings that have uprisen there.

Monks, as an ornament[9] of river-gold,[10]

most [142] skilfully wrought

in the crucible of a clever goldsmith,

shines and glows and gleams

when laid on a pale cloth;

even so, monks,

does the Brahmā of a hundred-thousand-world-system

dwell suffusing and pervading (in meditation)

the system of the hundred-thousand worlds;

and he dwells too

suffusing and pervading (in meditation)

the beings that have uprisen there.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Brahmā of a hundred-thousand-world-system.'

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of Splendour

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of Splendour.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of limited Splendour

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of limited Splendour.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of boundless Splendour

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of boundless Splendour.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of Light

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of Light.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of limited Light

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of limited Light.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of boundless Light

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of boundless Light.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Radiant Devas

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Radiant Devas.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of Lustre

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of Lustre.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of limited Lustre

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of limited Lustre.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas of boundless Lustre

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas of boundless Lustre.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Vehapphala Devas

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Vehapphala Devas.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Aviha Devas

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Aviha Devas.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Atappa Devas

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Atappa Devas Lustre.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Sudassi Devas

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Sudassi Devas.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Akaniṭṭha Devas

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Akaniṭṭha Devas.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas that have reached the plane of infinite Ākasa

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship

with the Devas that have reached the plane of infinite Ākasa.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas that have reached the plane of infinite consciousness

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship

with the Devas that have reached the plane of infinite consciousness.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas that have reached the plane of no-thing

are long-lived,

beautiful,

abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship with the Devas that have reached the plane of no-thing.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

He hears that the Devas that have reached the plane of neither-perception-nor-non-perception

are long-lived, beautiful, abounding in happiness.

It occurs to him:

'0 that at the breaking up of the body after dying

I might arise in companionship

with the Devas that have reached the plane of neither-perception-nor-non-perception.

He fixes his mind on this,

he resolves his mind on this,

he develops his mind for this.

These aspirations and abidings of his,

developed thus,

made much of thus,

[143] conduce to uprising there.

This, monks, is the way,

this the course that conduces to uprising there.

■

And again, monks,

a monk is endowed with faith,

he is endowed with moral habit,

he is endowed with learning,

he is endowed with relinquishment,

he is endowed with wisdom.

It occurs to him:

'O that by the destruction of the cankers,

having realized here and now

by my own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering thereon,

I might abide therein.'

He, by the destruction of the cankers,

having here and now realized

through his own super-knowledge

the freedom of mind

and freedom through intuitive wisdom

that are cankerless,

entering thereon,

abides therein.

This monk, uprises not anywhere, monks,

he uprises nowhere."[11]

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on Uprising by means of Aspiration

Division of the Uninterrupted

[1] Saṅkhāra is not here carrying any of its more usual senses, but has the meaning of purposeful intellection; see P.E.D. s.v. saṅkhāra. This is recognised at MA. iv. 146 which explains by patthanā, aiming at, wishing, aspiration. This is one thing while "the five things beginning with faith" are another. Both are necessary to assure the bourn, gati.

[2] Cf. A. iv, 239 for this sequence and for the following passage; but it enumerates fewer classes of devas than does this Discourse.

[3] Reading vihārā with MA. iv. 146 and one textual v.l. as against text's vihāro.

[4] On pharitva adhimuccitvā see Intr., p. xx.

[5] Cf. A. i. 228; D. i. 46; DA. i. 301.

[6] āmaṇḍa (not in P.E.D.) explained by āmalaka, the usual word for emblic myrobalan, at MA. iv. 147. Childers and Monier-Williams give the castor-oil plant however for āmaṇḍa. In either case it seems likely that the seeds are being referred to rather than the plants themselves. Pali knows eraṇḍa (Skrt. also eraṇḍa) for castor-oil plant, Ricinus communis. Among the Indian vernacular names for this are amanakkam and amadam, George Watt, Commercial Products of India, London, 1908, p. 915.

[7] I.e. the monk.

[8] As at M. ii. 17; D. i. 76, ii. 13; S. i. 65, etc.

[9] nekkha; with v.l. nikkha, Cf. S. i. 65; A. i. 181, ii. 8, 29; Dhp. 230; DhA. 239 and see G.S. ii. 8, n. 2. At MA. iv. 147 a nikkha is spoken of as worth five suvaṇṇas, and at VvA. 104 as fifteen suvaṇṇas. The value may have changed according to the locality.

[10] jambonada. According to MA. iv. 147 and SA. i. 125 this is produced by the leaves of great jambu-trees; they fall into the rivers on whose banks the trees grow and gradually reach the sea.

[11] na katthaci uppajjati na kuhiñci uppajjati. Cf. M. iii. 45 where it is also said of an arahant na kiñci na kuhiñci na kenaci maññati.

Majjhima Nikāya

§ III. Upari Paṇṇāsa

3. Suññata Vagga

The Middle Length Sayings

§ III. The Final Fifty Discourses

3. The Division on Emptiness

121. The Lesser Discourse on Emptiness

Cūḷa Suññata Suttaṃ

[147]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Eastern monastery

in the palace of Migara's mother.

Then the venerable Ānanda,

emerging from solitary meditation towards evening,

approached the Lord;

having approached and greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Ānanda spoke thus to the Lord:

"At one time, revered sir,

the Lord was staying among the Sakyans.

Nagaraka is the name of a market town of the Sakyans.

And while I was there, revered sir,

face-to-face with the Lord I heard,

face-to-face I learnt:

'I Ānanda,

through abiding in (the concept of) emptiness,

am now abiding in the fullness thereof.'[1]

I hope that I heard this properly, revered sir,

learnt it properly,

attended to it properly

and understood it properly?"

"Certainly, Ānanda,

you heard this properly,

learnt it properly,

attended to it properly

and understood it properly.

Formerly I, Ānanda,

as well as now,

through abiding in (the concept of) emptiness,

abide in the fullness thereof.

As this palace of Migara's mother

is empty of elephants,

cows,

horses

and mares,

empty of gold and silver,

empty of assemblages of men and women,

and there is only this that is not emptiness,

that is to say

the solitude[2] grounded on the Order of monks;[3]

even so, Ānanda, a monk,

not attending to the perception of village,

not attending to the perception of human beings,

attends to solitude

grounded on the perception of forest.[4]

His mind is satisfied with,[5]

pleased with,

set on

and freed in[6]

the [148] perception of forest.

He comprehends thus:

'The disturbances there might be

resulting from the perception of village

do not exist here;

the disturbances there might be

resulting from the perception of human beings

do not exist here.

There is only this degree of disturbance,

that is to say

solitude grounded on the perception of forest.'

He comprehends:

'This perceiving

is empty of the perception of village.'

He comprehends:

'This perceiving

is empty of the perception of human beings.

And there is only this that is not emptiness,

that is to say

solitude grounded on the perception of forest.'

He regards that which is not there

as empty of it.

But in regard to what remains there

he comprehends:

'That being, this is.'

Thus, Ānanda, this comes to be for him

a true,

not a mistaken,

utterly purified

realization of (the concept of) emptiness.[7]

And again, Ānanda, a monk,

not attending to the perception of human beings,

not attending to the perception of forest,

attends to solitude

grounded on the perception of earth.

Ānanda, it is like a bull's hide

well stretched on a hundred pegs,

its virtue gone.

Even so, Ānanda, a monk,

not attending to anything on this earth:

dry land and swamps,[8]

rivers and marshes,[9]

(plants) bearing stakes and thorns,

hills and plains,

attends to solitude

grounded on the perception of earth.

His mind is satisfied with,

pleased with,

set on

and freed in

the perception of earth.

He comprehends thus:

'The disturbances there might be

resulting from the perception of human beings

do not exist here;

the disturbances there might be

resulting from the perception of forest

do not exist here.

There is only this degree of disturbance,

that is to say

solitude grounded on the perception of earth.'

He comprehends:

'This perceiving is empty of the perception of human beings;

this perceiving is empty of the perception of forest.

And there is only this that is not emptiness,

that is to say

solitude grounded on the perception of earth.'

He regards that which is not there

as empty of it.

But in regard to what remains there

he comprehends:

'That being, this is.'

Thus, Ānanda, this too comes to be for him

a true,

not a mistaken,

and utterly purified

realization of (the concept of) emptiness.

And again, Ānanda, a monk,

not attending to the perception of forest,

not attending to the perception of earth,

attends to solitude

grounded on the perception of the plane of infinite ākāsa.

His mind is satisfied with,

pleased with,

set on

and freed in

the perception [149] of the plane of infinite ākāsa.

He comprehends thus:

'The disturbances there might be

resulting from the perception of forest

do not exist here;

the disturbances there might be

resulting from the perception of earth

do not exist here.

There is only this degree of disturbance,

that is to say

solitude grounded on (the perception of[10]) the plane of infinite ākāsa.

He comprehends:

'This perceiving is empty of the perception of forest.'

He comprehends:

'This perceiving is empty of the perception of earth.

And there is only this that is not emptiness,

that is to say

the solitude grounded on the perception of the plane of infinite ākāsa.'

He regards that which is not there

as empty of it.

But in regard to what remains there

he comprehends:

'That being, this is.'

Thus, Ānanda, this too comes to be for him

a true

not a mistaken,

and utterly purified

realisation of (the concept of) emptiness.

And again, Ānanda, a monk,

not attending to the perception of earth,

not attending to the perception of the plane of infinite ākāsa,

attends to solitude

grounded on (the perception of) the plane of infinite consciousness.

His mind is satisfied with,

pleased with,

set on

and freed in

the perception of the plane of infinite consciousness.

He comprehends thus:

'The disturbances there might be

resulting from the perception of earth

do not exist here;

the disturbances there might be

resulting from the perception of the plane of infinite ākāsa

do not exist here.

There is only this degree of disturbance,

that is to say

solitude grounded on the perception of the plane of infinite consciousness.'

He comprehends:

'This perceiving is empty of the perception of earth.'

'This perceiving is empty of the perception of the plane of infinite ākāsa.

And there is only this that is not emptiness,

that is to say

solitude grounded on the perception of the plane of infinite consciousness.'

He regards that which is not there

as empty of it.

But in regard to what remains

he comprehends:

'That being, this is.'

Thus, Ānanda, this too comes to be for him

a true

not a mistaken,

and utterly purified

realization of (the concept of) emptiness.

And again, Ānanda, a monk,

not attending to the perception of the plane of infinite ākāsa,

not attending to the perception of the plane of infinite consciousness,

attends to solitude

grounded on the perception of the plane of no-thing.

His mind is satisfied with

pleased with,

set on

and freed in

the perception of the plane of no-thing.

He comprehends thus:

'The disturbances there might be

resulting from the perception of the plane of infinite ākāsa

do not exist here;

the disturbances there might be

resulting from the perception of the plane of infinite consciousness

do not exist here.

There is only this degree of disturbance,

that is to say

solitude grounded on [150] the perception of the plane of no-thing.'

He comprehends:

'This perceiving is empty of the perception of the plane of infinite ākāsa.'

He comprehends:

'This perceiving is empty of the perception of the plane of infinite consciousness.

And there is only this that is not emptiness,

that is to say

solitude grounded on the perception of the plane of no-thing.'

He regards that which is not there

as empty of it.

But in regard to what remains there

he comprehends:

'That being, this is.'

Thus, Ānanda, this too comes to be for him

a true

not a mistaken,

and utterly purified

realization of (the concept of) emptiness.

And again, Ānanda, a monk,

not attending to the perception of the plane of infinite consciousness,

not attending to the perception of the plane of no-thing,

attends to solitude

grounded on the perception of the plane of neither-perception-nor-non-perception.

His mind is satisfied with

pleased with,

set on

and freed in

the perception of the plane of neither-perception-nor-non-perception.

He comprehends thus:

'The disturbances there might be

resulting from the perception of the plane of infinite consciousness

do not exist here;

the disturbances there might be

resulting from the perception of the plane of no-thing do not exist here.

There is only this degree of disturbance,

that is to say

solitude grounded on the perception of the plane of neither-perception-nor-non-perception.'

He comprehends:

'This perceiving is empty of the perception of the plane of infinite consciousness.

He comprehends:

'This perceiving is empty of the perception of the plane of no-thing.

And there is only this that is not emptiness,

that is to say

solitude grounded on the perception of the plane of neither-perception-nor-non-perception.'

He regards that which is not there

as empty of it.

But in regard to what remains there

he comprehends:

'That being, this is.'

Thus, Ānanda, this too comes to be for him

a true

not a mistaken,

and utterly purified

realization of (the concept of) emptiness.

And again, Ānanda, a monk,

not attending to the perception of the plane of no-thing,

not attending to the perception of the plane of neither-perception-nor-non-perception,

attends to solitude

grounded on the concentration of mind that is signless.[11]

His mind is satisfied with

pleased with,

set on

and freed in

the concentration of mind that is signless.

He comprehends thus:

'The disturbances there might be

resulting from the perception of the plane of no-thing

do not exist here;

the disturbances there might be

resulting from the perception of the plane of neither-perception-nor-non-perception

do not exist here.

There is only this degree of disturbance,

that is to say

the six sensory fields that,

conditioned by life,

are grounded on this [151] body itself.

He comprehends:

'This perceiving is empty of the plane of no-thing.

He comprehends:

'This perceiving is empty of the perception of the plane of neither-perception-nor-non-perception.

And there is only this that is not emptiness,

that is to say

the six sensory fields that,

conditioned by life,

are grounded on this body itself.'

He regards that which is not there

as empty of it.

But in regard to what remains there

he comprehends:

'That being, this is.'

Thus, Ānanda, this too comes to be for him

a true,

not a mistaken,

utterly purified

realization of (the concept of) emptiness.

And again, Ānanda, a monk,

not attending to the perception of the plane of no-thing,

not attending to the perception of the plane of neither-perception-nor-non-perception,

attends to solitude

grounded on the concentration of mind that is signless.[12]

His mind is satisfied with,

pleased with,

set on

and freed in

the concentration of mind that is signless.

He comprehends thus:

'This concentration of mind that is signless

is effected and thought out.[13]

But whatever is effected and thought out,

that is impermanent,

it is liable to stopping.'

When he knows this thus,

sees this thus,

his mind is freed from the canker of sense-pleasures

and his mind is freed from the canker of becoming

and his mind is freed from the canker of ignorance.

In freedom is the knowledge that he is freed

and he comprehends:

'Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.'

He comprehends thus:

'The disturbances there might be

resulting from the canker of sense-pleasures

do not exist here;

the disturbances there might be

resulting from the canker of becoming

do not exist here;

the disturbances there might be

resulting from the canker of ignorance

do not exist here.

And there is only this degree of disturbance,

that is to say

the six sensory fields that,

conditioned by life,

are grounded on this body itself.'

He comprehends:

'This perceiving is empty of the canker of sense-pleasures.'

He comprehends:

'This perceiving is empty of the canker of becoming.'

He comprehends:

'This perceiving is empty of the canker of ignorance.

And there is only this that is not emptiness,

that is to say

the six sensory fields that,

conditioned by life,

are grounded on this body itself.'

He regards that which is not there

as empty of it.

But in regard to what remains

he comprehends:

'That being, [152] this is.'

Thus, Ānanda, this comes to be for him

a true,

not a mistaken,

utterly purified

and incomparably highest

realization of (the concept of) emptiness.

And those recluses or brahmans, Ānanda,

who in the distant past,

entering on the utterly purified

and incomparably highest

(concept of) emptiness,

abided therein

— all these,

entering on precisely this utterly purified

and incomparably highest

(concept of) emptiness,

abided therein.

And those recluses or brahmans, Ānanda,

who in the distant future,

entering on the utterly purified

and incomparably highest

(concept of) emptiness,

will abide therein

— all these,

entering on precisely this utterly purified

and incomparably highest

(concept of) emptiness,

will abide therein.

And those recluses or brahmans, Ānanda,

who at present,

entering on the utterly purified

and incomparably highest

(concept of) emptiness,

are abiding in it

— all these,

entering on precisely this utterly purified

and incomparably highest

(concept of) emptiness,

are abiding therein.

Wherefore, Ānanda, thinking:

'Entering on the utterly purified

and incomparably highest

(concept of) emptiness,

I will abide therein'

— this is how you must train yourself, Ānanda."

Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced in what the Lord had said.

[1] Cf. M. iii. 294, Vin. ii. 304. See Pts. Contr., p. 142, n. 4 and Bud. Psych. Ethics, p. 91, n.2

[2] ekatta is also unity, oneness MA. iv. 151 explains by ekabhāva.

[3] bhikkhusaṃghaṃ paṭicca ekattaṃ.

[4] He attends to one (particular) forest, thinking, "this is the forest, this is a tree, this an incline, this a thicket," MA. iv. 151. Cf. A. iii. 343, araññasaññaṃ yeva manasikarissati ekattaṃ; and Thag. 110, araññasaññiṃ.

[5] pakkhandati, perhaps "leaps forward," glossed at MA. iv. 151 by otarati, goes down into. Cf. M. i. 186 for this sequence of terms, also Miln. 326.

[6] vimuccati throughout the text, adhimuccati in the Comy.

[7] suññatāvakkanti.

[8] ukkūlavikūla as at A. i. 35; MA. iv. 153 says the dry parts and the swamps.

[9] As at A. i. 35.

[10] Omitted in the text, but needed for the sake of consistency.

[11] The concentration of mind in insight, vipassanācittasamādhi, MA. iv.153, which also says that as it is without a permanent sign it is called "signless," animitta.

[12] MA. iv. 154 says that animitta is spoken of again in order to show vipassanāya paṭivipassanaṃ, the insight that is complementary to (? paṭi-) insight, or a reflex of it.

[13] Cf. M. i. 350, iii. 244, S. ii. 65, A. v. 343.

More Suññata Resources

Majjhima Nikāya

III. Upari Paṇṇāsa

3. Suññata Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

3. The Division on Emptiness

122. The Greater Discourse on Emptiness

Mahā Suññata Suttaṃ

[152]

THUS have I heard:

At one time the Lord was staying among the Sakyans near Kapilavatthu in Nigrodha's park.[1]

Then the Lord, having dressed early in the morning,

taking his bowl and robe

entered Kapilavatthu for almsfood.

When he had walked in Kapilavatthu for almsfood

and was returning from the alms gathering

after the meal,

he approached the dwelling-place of the Sakyan Kāḷakhe- [153] maka[2] for the day-sojourn.

Now at that time many lodgings[3] were prepared in the dwelling-place of Kāḷakhemaka the Sakyan.

The Lord saw these many [110] lodgings prepared in the dwelling-place of Kāḷakhemaka the Sakyan,

and when the Lord had seen them it occurred to him:

"Many lodgings are prepared in the dwelling-place of Kāḷakhemaka the Sakyan.

Are many monks staying here?"

Now at that time the venerable Ānanda

together with many monks

was making up robe-material in the dwelling-place of Ghaṭāya the Sakyan.[4]

Then the Lord, emerging from solitary meditation towards evening,

approached the dwelling-place of Ghaṭāya the Sakyan;

having approached, he sat down on a seat that was ready.

While he was sitting down the Lord addressed the venerable Ānanda, saying:

"Many lodgings, Ānanda, are prepared in the dwelling-place of Kāḷakhemaka the Sakyan.

Are many monks staying there?"

"Many lodgings, revered sir, are prepared in the dwelling-place of Kāḷakhemaka the Sakyan;

many monks are staying there.

It is our time, revered sir, for making up robe-material."

"Ānanda, a monk does not shine[5] who delights in his own group,[6]

is delighted by his own group,

is intent on delight in his own group,[7]

who delights in some other group,

is delighted by some other group,

is rejoiced by some other group.

Indeed, Ānanda, the situation does not exist when a monk,

delighting in his own group,

delighted by his own group,

intent on delight in his own group,

delighting in some other group,

delighted by some other group,

rejoicing in some other group,

can be one who acquires at will,

without trouble, without difficulty,

that which is the happiness of renunciation,[8]

the happiness of aloofness,[9] the happiness of calm,[10]

the happiness of self-awakening.[11]

But, Ānanda, the situation exists

[154] when it is expected of a monk who dwells alone,

remote from a group,

that he will be one who acquires at will,

without trouble, without difficulty,

that which is the happiness of renunciation,

the happiness of aloofness,

the happiness of calm,

the happiness of self-awakening.

Indeed, Ānanda, the situation does not exist when a monk,

delighting in his own group,

delighted by his own group,

intent on delight in his own group,

delighting in some other group,

delighted by some other group,

rejoicing in some other group,

entering on the freedom of mind that is temporal and pleasing[12]

or on that which is not temporal and is unshakable,

[13] will abide in it.

But Ānanda, the situation exists

when it is expected of a monk who dwells alone,

remote from a group,

that, entering on the freedom of mind that is temporal and pleasing

[111] or on that which is not temporal and is unshakable,

he will abide in it.

I, Ānanda, do not behold one material shape[14]

wherein is delight, wherein is content,

but that from its changing and becoming otherwise

there will not arise grief,

sorrow,

suffering,

lamentation

and despair.

But this abiding, Ānanda,

has been fully awakened to by the Tathāgata,

that is to say,

by not attending to any signs,[15]

the entering on and abiding[16] in an inward (concept of) emptiness.[17]

And if, Ānanda, while the Tathāgata is abiding in this abiding

there are monks, nuns,

men and women lay followers,

kings and kings' ministers,

leaders and disciples of other sects

who approach him,

then, Ānanda, the Tathāgata

with his whole mind tending to aloofness,

leaning to aloofness,

inclining to aloofness,

remote,

delighting in renunciation,

bringing to an end all the things on which the cankers are founded,

speaks there[18] as one intent only on inspiring them.[19]

Wherefore, Ānanda, if a monk should desire:

'Entering on [155] an inward (concept of) emptiness,

may I dwell therein,'

that monk, Ānanda,

should steady, calm, make one-pointed and concentrate[20] his mind

precisely on what is inward.

And how, Ānanda, does a monk

steady, calm, make one-pointed and concentrate his mind

precisely on what is inward?

As to this, Ānanda, a monk,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

entering on it abides in the first meditation,

which is accompanied by initial thought and discursive thought,

is born of aloofness

and is rapturous and joyful.

And again, Ānanda, a monk,

by allaying initial thought and discursive thought,

his mind subjectively tranquillised and fixed on one point,

enters and abides in the second meditation,

which is devoid of initial thought and discursive thought,

is born of concentration

and is rapturous and joyful.

And again, Ānanda, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and he experiences in his person

that joy of which the Ariyans say:

'Joyful lives he who has equanimity and is mindful.'

and he enters and abides in the third meditation.

And again, Ānanda, a monk,

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters and abides in the fourth meditation,

which has neither anguish nor joy,

and which is entirely purified by equanimity and mindfulness.

Even so, Ānanda, does a monk steady,

calm,

make one-pointed

and concentrate his mind

precisely on what is inward.

[112] He attends to in inward (concept of) emptiness.

While he is attending to the inward (concept of) emptiness,

his mind is not satisfied with,

not pleased with,

not set on,

not freed in

the inward (concept of) emptiness.

This being so, Ānanda, the monk comprehends thus:

'While I was attending to an inward (concept of) emptiness

my mind was not satisfied with,

not pleased with,

not set on,

not freed in

the inward (concept of) emptiness.'

So he is clearly conscious in regard to it.

He attends to an external (concept of) emptiness.[21]

He attends to an inward and to an external (concept of) emptiness.[22]

He attends to imperturbability.[23]

While he is attending to imperturbability his [156] mind is not satisfied with,

not pleased with,

not set on,

not freed in

imperturbability.

This being so, Ānanda, the monk comprehends thus;

'While I was attending to imperturbability my mind was not satisfied with,

not pleased with,

not set on,

not freed in

imperturbability.'

So he is clearly conscious in regard to it.

Ānanda, that monk should steady,

calm,

make one-pointed

and concentrate his mind

precisely on what is inward in that earlier[24] sign of concentration itself.

He attends to the inward (concept of) emptiness,

his mind is satisfied with,

pleased with,

set on

and freed in

the inward (concept of) emptiness.

This being so, Ānanda, the monk comprehends thus:

'While I was attending to an inward (concept of) emptiness

my mind was satisfied with,

pleased with,

set on

and freed in

the inward (concept of) emptiness.'

So he is clearly conscious in regard to it.

He attends to an external (concept of) emptiness.

He attends to imperturbability.

While he is attending to imperturbability

his mind is satisfied with,

pleased with,

set on

and freed in

imperturbability.

This being so, Ānanda, the monk comprehends thus:

'While I was attending to imperturbability my mind was satisfied with,

pleased with,

set on

and freed in

imperturbability.'

So he is clearly conscious in regard to it.

If, Ānanda, while this monk is abiding in this abiding,[25]

he turns his mind to pacing up and down,

then he paces up and down, thinking:

'While I am pacing up and down thus,

no covetousness or dejection

— evil, unskilled states —

[113] will flow in.'

So he is clearly conscious in regard to it.[26]

If, Ānanda, while this monk is abiding in this abiding,

he turns his mind to standing

then he stands, thinking:

'While I am standing thus,

no covetousness or dejection

— evil, unskilled states —

will flow in.'

So he is clearly conscious in regard to it.

If, Ānanda, while this monk is abiding in this abiding,

he turns his mind to sitting down,

then he sits down, thinking:

'While I am sitting down thus,

no covetousness or dejection

— evil, unskilled states —

will flow in.'

So he is clearly conscious in regard to it.

If, Ānanda, while this monk is abiding in this abiding,

he turns his mind to lying down,

then he lies down, thinking:

'While I am lying down thus,

no covetousness or dejection

— evil, unskilled states —

will flow in.'

So he is clearly conscious in regard to it.

If, Ānanda, while this monk is abiding in this abiding,

he turns his mind to speaking, then he thinks:

'I will not talk that kind of talk which is low,

of the village,

of the ordinary folk,

unAriyan,

not connected with the goal,

which does not conduce to turning away from

nor to detachment

nor to stopping

nor to calm

nor to super-knowledge [157]

nor to self-awakening

nor to Nibbāna

— that is to say

talk of kings,

talk of thieves,

talk of great ministers,

talk of armies,

talk of fears,

talk of battles,

talk of food,

talk of drink,

talk of clothes,

talk of beds,

talk of garlands,

talk of scents,

talk of relations,

talk of vehicles,

talk of villages,

talk of market towns,

talk of towns,

talk of the country,

talk of women,

talk of valiant men,[27]

talk of streets,

talk of wells,

talk of those departed before,

talk of diversity,

speculation about the world,

speculation about the sea,

talk on becoming or not becoming such or so.'

So he is clearly conscious in regard to it.

But, Ānanda, in regard to that talk which is austere,[28]

a help to opening up the mind

and which conduces to complete turning away from,

to detachment,

stopping,

calm,

super-knowledge,

self-awakening

and Nibbāna,

— that is to say talk about wanting little,

talk about contentment,

talk about aloofness,

talk about ungregariousness,

talk about putting forth energy,

talk about moral habit,

talk about concentration,

talk about intuitive wisdom,

talk about freedom,

talk about the knowledge and vision of freedom,

he thinks:

'I will talk talk like this.'

So he is clearly conscious in regard to it.

If, Ānanda, while this monk is abiding in this abiding

[114] he turns his mind to thought,[29] he thinks:

'I will not think those kinds of thought which are low,

of the village,

of the ordinary folk,

unAriyan,

not connected with the goal

and which do not conduce to turning away from

nor to detachment

nor to stopping

nor to calm

nor to super-knowledge

nor to self-awakening

nor to Nibbāna,

— that is to say thoughts of sense-pleasures,

thoughts of malevolence,

thoughts of harming.'

So he is clearly conscious in regard to it.

But, Ānanda, in regard to those thoughts which are Ariyan,

leading forward,

which lead forward the thinker (of them)

to the complete destruction of anguish,[30]

— that is to say thoughts of renunciation,

thoughts of non-malevolence,

thoughts of harmlessness,

he thinks:

'I will think thoughts like these.'

So he is clearly conscious in regard to them.

[158] Ānanda, there are these five strands of sense-pleasures.[31]

What five?

Material shapes cognizable by the eye,

agreeable, pleasant, liked, enticing,

connected with sensual pleasure,

alluring.

Sounds cognizable by the ear,

agreeable, pleasant, liked, enticing,

connected with sensual pleasure,

alluring.

Smells cognizable by the nose,

agreeable, pleasant, liked, enticing,

connected with sensual pleasure,

alluring.

Tastes cognizable by the tongue,

agreeable, pleasant, liked, enticing,

connected with sensual pleasure,

alluring.

Touches cognizable by the body,

agreeable, pleasant, liked, enticing,

connected with sensual pleasure,

alluring.

These, Ānanda, are the five strands of sense-pleasures.

Wherefore a monk should constantly reflect in his own mind:

'Does there arise in my mind

any dealing with this or that field

of the five strands of sense-pleasures?'

If, Ānanda, while the monk is reflecting he comprehends thus:

'There does arise in my mind

some dealing with this or that field

of the five strands of sense-pleasures'

— this being so, Ānanda, the monk comprehends thus:

'That which is my desire and attachment

to the five strands of sense-pleasures

has not been got rid of.'

So he is clearly conscious in regard to it.

But if, Ānanda, while the monk is reflecting he comprehends thus:

'No dealing arises in my mind

with this or that field

of the five strands of sense-pleasures'

— this being so, Ānanda, the monk comprehends thus:

'That which was my desire and attachment

to the five strands of sense-pleasures

has been got rid of by me.'[32]

So he is clearly conscious in regard to it.

And, Ānanda, there are these five groups of grasping.

Wherefore they should be forsaken

by a monk who realizes (their) rise and fall,

with the thought:

'This is material shape,

this the arising of material shape,

this the setting of material shape;

'This is feeling,

this [115] the arising of feeling,

this the setting of feeling;

'This is perception

this the arising of perception,

this the setting of perception.

'These are the habitual tendencies

this the arising of the habitual tendencies,

this the setting of the habitual tendencies.

'This is consciousness,

this the arising of consciousness,

this the setting of consciousness.'

While he is abiding realizing the rise and fall

of these five groups of grasping,

whatever among these five groups of grasping

was his bias towards "I am,"

that is got rid of.

This being so, Ānanda, the monk comprehends thus:

'Whatever among these five groups of grasping

was my bias towards "I am,"

that has been got rid of by me.'

So he is clearly conscious in regard to it.

These states, Ānanda,

concerned solely with what is skilled,[33]

are Ariyan, supermundane,

beyond the range of the Malign One.

[159]What do you think about this, Ānanda?

From his beholding what reason

does a disciple regard it as fit that,

even though he is being repulsed,[34]

he should follow after a teacher?"

"Things for us,[35] revered sir, are rooted in the Lord,

have the Lord for conduit,

the Lord for arbiter.

It were good indeed, revered sir,

if this speech of the Lord's were explained;

having heard it from the Lord,

the monks would remember it."

"Ānanda, it is not fit that a disciple should follow after a teacher

if it is for the sake of an exposition of the Discourses

that are in prose

and in prose and verse.[36]

What is the reason for this?

It is that for a long time, Ānanda,

these things have been heard,

borne in mind,

repeated out loud,

pondered over in the mind,

well comprehended by (right) understanding.[37]

But, Ānanda, that talk which is austere,

a help to opening up the mind

and which conduces to complete turning away from,

to detachment,

stopping,

calm,

super-knowledge,

self-awakening

and Nibbāna,

— that is to say talk about wanting little,

talk about contentment,

talk about aloofness,

talk about ungregariousness,

talk about putting forth energy,

talk about moral habit,

talk about concentration,

talk about intuitive wisdom,

talk about freedom,

talk about the knowledge and vision of freedom

— it is fit, Ānanda, that a disciple,

even though being repulsed,

should follow after a teacher

for the sake of talk like this.

This being so,[38] Ānanda, there is affliction for teachers;

this being so, there is affliction for pupils;

this being so, there is affliction for Brahma-farers.

And how, Ānanda, is there affliction for teachers?

As to this, Ānanda, some teacher[39] chooses a secluded lodging in a forest,

at the [160] root of a tree,

on a mountain slope,

in a wilderness,

a hill-cave,

a cemetery,

[116] a forest-haunt,

in the open air

or on a heap of straw.

While he is living remote like this

brahman householders crowd in on him

and townsfolk

as well as countryfolk.

When the brahman householders,

the townsfolk

and the countryfolk

crowd in on him

he becomes infatuated,[40]

he falls in love,

he becomes envious,

he reverts to abundance.

This, Ānanda, is called the afflicted teacher.

Because of the teacher's affliction

evil unskilled states that are connected with the defilements,

with again-becoming,

that are fearful,

and the results of which are anguish,

leading to birth,

ageing

and dying in the future,[41]

strike at him.

In this way, Ānanda,

is there affliction for teachers.

And how, Ānanda, is there affliction for pupils?

As to this, Ānanda, a teacher's pupil,

imitating[42] the teacher's aloofness,

chooses a secluded lodging in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

a hill-cave,

a cemetery,

a forest-haunt,

in the open air

or on a heap of straw.

While he is living remote like this

brahman householders,

the townsfolk

and the countryfolk

crowd in on him

he becomes infatuated,

he falls in love,

he becomes envious,

he reverts to abundance.

This, Ānanda, is called the afflicted pupil.

Because of the pupil's affliction

evil unskilled states that are connected with the defilements,

with again-becoming,

that are fearful,

and the results of which are anguish,

leading to birth,

ageing

and dying in the future,

strike at him.

In this way, Ānanda, is there affliction for pupils.

And how, Ānanda, is there affliction for Brahma-farers?

As to this, Ānanda, a Tathāgata arises in the world,

perfected one,

fully Self-awakened one,

endowed with knowledge and right conduct,

well-farer,

knower of the world(s),

incomparable charioteer of men to be tamed,

teacher of devas and men,

an Awakened One,

a Lord.

He chooses a secluded lodging in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

a hill-cave,

a cemetery,

a forest-haunt,

in the open air

or on a heap of straw.

While he is living remote like this

brahman householders crowd in on him

and townsfolk

as well as country folk.

When the brahman householders,

the townsfolk

and the countryfolk

crowd in on him

he does not become infatuated,

he does not fall in love,

he does not become envious,

he does not revert to abundance.

[117] But a disciple of this Teacher,

applying himself to this Teacher's aloofness, cultivating[43] it,

chooses [161] a remote lodging in a forest,

at the root of a tree,

on a mountain slope,

in a wilderness,

a hill-cave,

a cemetery,

a forest-haunt,

in the open air

or on a heap of straw.

While he is living remote like this

brahman householders crowd in on him

and townsfolk

as well as country folk.

When the brahman householders,

the townsfolk

and the countryfolk crowd in on him

he becomes infatuated,

falls in love,

becomes envious

and reverts to abundance.

This, Ānanda, is called the afflicted Brahma-farer.

Because of the Brahma-farer's affliction

evil unskilled states connected with the defilements,

with again-becoming,

that are fearful

and the results of which are anguish,

leading to birth,

ageing and dying in the future,

strike at him.

In this way, Ānanda,

is there affliction for Brahma-farers.

But, Ānanda, this affliction of Brahma-farers is more ill in result,

[44] more terrible in result

than either the affliction of teachers

or the affliction of pupils;

and moreover it conduces to the Downfall.[45]

Wherefore, [118] Ānanda, conduct yourselves towards me with friendliness,

not with hostility;

and for a long time that will be for your welfare and happiness.

And how, Ānanda, do disciples conduct themselves towards a teacher with hostility,

not with friendliness?

As to this, Ānanda, the teacher,

compassionate,

teaches dhamma to disciples,

seeking their welfare,

out of compassion, saying:

'This is for your welfare,

this is for your happiness.'

But his disciples do not listen,

do not lend ear,

do not prepare their minds for profound knowledge but,

turning aside,

they move away from the teacher's instruction.

Even so, Ānanda, do a teacher's disciples conduct themselves towards him with hostility,

not with friendliness.

And how, Ānanda, do disciples conduct themselves towards a teacher with friendliness,

not with hostility?

As to this, Ānanda, the teacher,

compassionate,

teaches dhamma to disciples,

seeking their welfare,

out of compassion, saying:

'This is for your welfare,

this is for your happiness.'

And his disciples listen,

lend ear,[46]

prepare their minds for profound knowledge and,

not turning aside,

they do not[47] move away from the teacher's instruction.

Even so, Ānanda, do a teacher's disciples conduct themselves towards him with friendliness,

not with hostility.

Wherefore, [118] Ānanda, conduct yourselves towards me with friendliness,

not with hostility;

[162] for a long time that will be for your welfare and happiness.

And I, Ānanda, will not proceed with you

as does a potter with an unbaked (vessel),

not fully dry.[48]

I will speak, Ānanda,

constantly reproving,[49]

constantly cleansing.[50]

That which is the pith will stand fast."[51]

Thus spoke the Lord. Delighted, the venerable Ānanda rejoiced in what the Lord had said.

More Suññata Resources

[1] See M.L.S. i. 119

[2] Khemaka was his name; his complexion was dark, kā'a, MA. iv. 155

[3] Of various kinds: beds, seats, mattresses, squatting mats, straw mats, strips of hide, grass, leaves, branches, all placed touching one another, for this is where groups of monks were staying. MA. iv. 155.

[4] Like the dwelling-place of Kāḷakhemaka, Ghaṭāya's was also built in Nigrodha's park (or, monastery), MA. iv. 157

[5] In the Buddha's teaching, MA. iv. 158

[6] saṇgaṇika is explained as a coming together of one's own company, while a group, gaṇa, is a coming together of various persons, MA. iv. 158. It is only the monk who delights in solitude who "shines."

[7] As at D. ii. 78

[8] Of the sense-pleasures, MA. iv. 158

[9] From the sense-pleasures.

[10] This conduces to allaying attachment, aversion and confusion

[11] This conduces to the goal of awakening to the way(s).

[12] sāmāyikā kantā cetovimutti. At the time the mind is concentrated there is freedom from the defilements. MA. iv. 158, quoting Pts. ii 40 says that this temporal (or temporary) deliverance consists in the attainments of the four jhānā and the four planes of immateriality. See M. i.196 f., and M.L.S. i. 243.

[13] asāmāyikā akuppā cetovimutti. This is freedom from the defilements and has not to do with things of time. So it is freedom that is immovable, supermundane. It consists of the four Ariyan Ways and the four fruits of recluseship. MA. iv. 159, quoting Pts. ii. 40 which adds Nibbāna.

[14] rūpa, called sarīra, body, at MA. iv. 159

[15] nimitta, signs of the phenomenal world

[16] viharituṃ, with v.ll. viharataṃ, viharati

[17] As though alone, even though sitting in the midst of a company.

[18] In the midst of that company, MA. iv. 160

[19] aññadatthu uyyojaniyapaṭisaṇyuttaṃ yeva kathaṃ kattā hoti; also at A. iv 233. This is a passage of great difficulty, partly because of the two meanings of uyyojeti: (1) to incite, instigate, (2) to dismiss. MA. iv 160, reading uyyojanikapaṭisaṇyuttaṃ, says that, in saying, "Go away, you," the expression is thus connected with words of dismissal, uyyojanikena vacanena. And it proceeds: When the Lord had arisen after lying down after a meal ... he attained the attainment of the fruit(s). At that time the company assembled to hear Dhamma. The Lord ... taught Dhamma, and without letting pass the right time (to hear it), he vivekaninnena cittena parisaṃ uyyojeti. This could mean either: with his mind tending to aloofness he dismissed the company; or: with his mind tending to aloofness he inspired the company. E.M. Hare at G.S. iv 158 renders the phrase as: "entirely confines his talk to the subject of going apart." It is possible that uyyojeti should be understood in both its meanings: that the Lord incited the company to seek aloofness for themselves and also dismissed them in order that they might do so. If we were to take uyyojeti only as "to dismiss," this would imply a certain selfishness on the Lord's part, and the AA. (iv 122) is apparently against this: teasṃ upaṭṭhānagamanakaṃ yevā ti attho, the meaning is going to their service (i.e. helping them).

[20] Cf. M. i. 116, A. ii. 94

[21] To the five khandhā of another (person), MA. iv 161.

[22] Sometimes to the one and sometimes to the other, MA iv 161. Cf. the internal and external contemplation of the body at M.i 56 (M.L.S. i. 72 and see there n. 4)

[23] ānañja. Cf. M. ii 229, Vin. iii 4. "Thinking, I will become freed both ways," he attends to the attainment of immateriality and imperturbability, āñaja-arūpasamāpatti, MA iv 161, VinA. 157 glosses by acala, unshaking, steady.

[24] The text reads parimasmiṃ. P.E.D. and Geiger, Pali Lit. u. Sprache §19, say that parima is equivalent to parama. But MA. iv 161 reads purimasmiṃ, and I follow this. I think the meaning is that the monk should make another attempt to enter and abide in the inward concept of emptiness.

[25] An abiding in calm and insight, MA. iv 162

[26] That is, to this kammaṭṭhāna, or exercise in meditation, MA. iv. 162

[27] Here reading sūrakathā. See notes on these kinds of talk at B.D. iii. 82

[28] As at Ud. 36, A. iii 117, iv. 352, v. 67; quoted at MA. i. 97

[29] vitakka.

[30] niyyanti (niyyāti) takkarassa sammādukkhakkhayāya is stock, e.g. at MA. i. 68, 81, 322. It is suggested that in the above passage kara, normally "doing" (i.e., in takkarassa, of one doing thus), would be better rendered as "thinker."

[31] As at M. i. 85, etc.

[32] me is not in the text at the corresponding passage above.

[33] kusalāyatakā; MA. iv 163 says kusalato āgatā, derived from what is skilled; but the sense of the exegesis and of the v.ll. seems to be 'leading on (step by step) to what is skilled."

[34] The reading above, and again below, is payujjamāno, passive present participle of payuñjati, to harness, yoke, employ. I have taken it however as panujjamāno as at M. i. 108.

[35] Cf. M. i. 310

[36] Of the nine divisions into which the Teaching was classified only the first two are mentioned here, sutta and geyya. The word veyyākaraṇa, "exposition," which also occurs in the above passage, is not being used there with the special sense of the third division of the Teaching, "the Expositions," but in a general and untechnical sense.

[37] As at M. i. 213

[38] evaṃ sante. While some disciples are living alone, the matter (connected with the ten topics of talk) does not prosper; therefore, to show the peril, ādīnava, besetting solitude, he said evaṃ sante, which means: being in solitude thus, evaṃ ekībhāve sante, MA. iv 164-165

[39] MA iv 165, an outside teacher who is a ford-maker, i.e., the leader of an "heretical" sect.

[40] Text reads mucchati kāmayati; but Siam. Version and MA. iv 165 read mucchaṃ nikāmayati. The latter explains: mucchanataṇhaṃ pattheti pavatteti, which seems to mean: he longs for and sets going the craving for infatuation, i.e. for falling in love, a meaning which kāmeti (kāmayati) bears at e.g. M. ii 40.

[41] Cf. M. i. 280

[42] anubrūhayamāno.

[43] vivekam anuyutto brūhayamāno. Cf.M. Sta. 6, "the cultivator of empty places."

[44] Those who have gone forth in this Dispensation, sāsana, should be able to attain the four ways, the four fruits and Nibbāna but, failing of the instructions, sāsana, they fail of these nine strands of the supermundane.

[45] Cf. S. ii 128

[46] The na of the text should be omitted as it is in some MSS.

[47] The ca should read na ca as in one MS. version.

[48] āmake āmakamatte. MA. iv 166 says āmake is apakkhe, and āmakamatte ti āmake nātisukkhe bhājane, "an unbaked vessel, not quite dry." "The potter gently takes these vessels in both hands, saying: 'Do not break'; but I will not proceed with you as the potter proceeds." I do not see the full force of this simile; therefore my translation must remain very tentative. But I believe it means that whereas the potter gives, and can give, his vessels one chance only, the Teacher is undefeated by any initial failure there may be, and proceeds undeterred with the expectation of final success on the part of his pupil.

[49] niggayha niggayha MA iv 166 says, "having exhorted once, I will not be silent; constantly reproving (niggahetvā niggahetvā) again and again I will exhort, I will instruct." Cf. niggayhavādin at Dhp. 77; and see DhA. ii 108 which quotes the above passage.

[50] pavayha pavayha as at M. i. 442, 443. From pavāhati, to cause to be carried away, to remove (stains), hence to cleanse: of faults or taints, dosa, as at MA. iv 166 which also says: as a potter, having removed, pavāhetvā (v.l. pajahitvā) the cracked and broken vessels (reading with Siam. Edn. bhinnachinnabhājanāni) from among those that have been baked, takes the well baked ones, tapping (i.e. testing) them again and again. So too I, having repeatedly removed (stains from you), will again and again exhort and instruct (you).

[51] yo sāro so ṭhassati: "While you are being exhorted thus by me that which is the pith of the ways and the fruits will persist," MA. iv 167. Sāra is the heartwood, pith, core. It is no doubt meant that this will persist and endure (like well baked vessels) when all the mistakes and errors that dog a learner's path have been cleared away and removed (like the cracked and broken vessels from among those that have been well baked).

Majjhima Nikāya

III. Upari Paṇṇāsa

3. Suññata Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

3. The Division on Emptiness

123. Discourse on

Wonderful and Marvellous Qualities

Acchariya-b-Bhuta-Dhamma Suttaṃ

[163]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove

in Anathapiṇḍika's monastery.

Then this conversation arose

among a number of monks

who, having returned from the alms-gathering

after the meal,

were seated gathered together

in an assembly hall:

"Wonderful,[1] your reverences,

marvellous, your reverences,

are the great psychic power

and the great majesty

of the Tathāāgata

inasmuch as he should know[2]

of former Awakened Ones[3]

who have attained nibbāna

with the impediments[4] cut off,

the whirligig cut through,[5]

the rolling on finished[6]

and all anguish spent,[7]

that these Lords were of such a family

and that these Lords were of such a name

and that these Lords were of such a clan

and that these Lords were of such moral habit

and that these Lords were of such mental habits[8]

and that these Lords were of such intuitive wisdom

and that these Lords were of such an abiding[9]

and that these Lords were of such freedom."[10]

[164] When this had been said,

the venerable Ānanda spoke thus to these monks:

"Indeed, your reverences, Tathāgatas are wonderful

and possessed of wonderful qualities;

indeed, your reverences, Tathāgatas are marvellous

and possessed of marvellous qualities."

And this was the conversation of these monks

that was interrupted.

Then the Lord,

emerging from solitary meditation towards evening,

approached the assembly hall;

having approached,

he sat down on the appointed seat.

As he was sitting down,

the Lord addressed the monks,

saying:

"What, monks, were you talking about just now?

What was your conversation that was interrupted?"

"Revered sir, when we had returned from the alms-gathering after the meal

and were seated gathered together in the assembly hall,

this conversation arose among us:

"Wonderful, your reverences,

marvellous, your reverences,

are the great psychic power

and the great majesty

of the Tathāāgata

inasmuch as he should know

of former Awakened Ones

who have attained nibbāna

with the impediments cut off,

the whirligig cut through,

the rolling on finished

and all anguish spent,

that these Lords were of such a family

and that these Lords were of such a name

and that these Lords were of such a clan

and that these Lords were of such moral habit

and that these Lords were of such mental habits

and that these Lords were of such intuitive wisdom

and that these Lords were of such an abiding

and that these Lords were of such freedom."

When this had been said,

the venerable Ānanda spoke thus to these monks:

"Indeed, your reverences, Tathāgatas are wonderful

and possessed of wonderful qualities;

indeed, your reverences, Tathāgatas are marvellous

and possessed of marvellous qualities."

This was our conversation, revered sir, that was interrupted.

And then the Lord arrived."

Then the Lord addressed the venerable Ānanda, saying:

"Wherefore, Ānanda, deliver[11] at greater length

the Tathāāgata's wonderful and marvellous qualities."

"Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'The Bodhisatta arose in the Tusita group[12]

mindful and clearly conscious, Ānanda.'

And inasmuch, revered sir,

as the Bodhisatta arose in the Tusita group

mindful and clearly conscious,

I regard this as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'The Bodhisatta remained in the Tusita group

mindful and clearly conscious, Ānanda.'

And inasmuch, revered sir, as the Bodhisatta remained in the Tusita group

mindful and clearly conscious,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

[165] Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'The Bodhisatta remained in the Tusita group

for as long as his life-span lasted,[13] Ānanda.'

And inasmuch, revered sir, as the Bodhisatta remained in the Tusita group

for as long as his life-span lasted,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'The Bodhisatta, deceasing from the Tusita group

mindful and clearly conscious,

entered his mother's womb, Ānanda.'

And inasmuch, revered sir, as the Bodhisatta, deceasing from the Tusita group

mindful and clearly conscious,

entered his mother's womb,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'When, Ānanda, the Bodhisatta,

having deceased from the Tusita group,

entered his mother's womb,

then an illimitable glorious radiance,

surpassing even the deva-majesty of devas,

appeared in the world

with its devas,

its Māras,

its Brahmās,

among the generations

with recluses and brahmans,

devas and men.

And even in those spaces between the worlds,[14]

gloomy,[15]

baseless,[16]

regions of blackness

plunged in blackness,

where the moon and the sun,

powerful and majestic though they are,

cannot make their light prevail[17] -

even there

there appeared the illimitable glorious radiance,

surpassing even the deva-majesty of devas.

And those beings who had uprisen there[18]

recognised one another

by means of this radiance,

and they thought:

"Indeed there are other beings

who are uprising here."

And this ten-thousand-world-system quaked,

trembled

and shook,

and there appeared there

the illimitable glorious radiance [166] surpassing even the deva-majesty of devas.'

And inasmuch, revered sir, as the Bodhisatta,

having deceased from the Tusita group,

entered his mother's womb,

then an illimitable glorious radiance,

surpassing even the deva-majesty of devas,

appeared in the world

with its devas,

its Māras,

its Brahmās,

among the generations

with recluses and brahmans,

devas and men.

And even in those spaces between the worlds,

gloomy,

baseless,

regions of blackness

plunged in blackness,

where the moon and the sun,

powerful and majestic though they are,

cannot make their light prevail -

even there

there appeared the illimitable glorious radiance,

surpassing even the deva-majesty of devas.

And those beings who had uprisen there

recognised one another

by means of this radiance,

and they thought:

"Indeed there are other beings

who are uprising here."

And this ten-thousand-world-system quaked,

trembled

and shook,

and there appeared there

the illimitable glorious radiance surpassing even the deva-majesty of devas,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'When, Ānanda, the Bodhisatta is entering his mother's womb,

four devas[19] approach so as to guard the four quarters, saying:

"Do not let a human being

or a non-human being

or anyone whatever

annoy the Bodhisatta

or the Bodhisatta's mother."'

And inasmuch, revered sir, as when the Bodhisatta is entering his mother's womb,

four devas approach so as to guard the four quarters, saying:

"Do not let a human being

or a non-human being

or anyone whatever

annoy the Bodhisatta

or the Bodhisatta's mother",

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'When, Ānanda, the Bodhisatta is entering his mother's womb,

the Bodhisatta's mother is virtuous through her own nature,

restrained from onslaught on creatures,

restrained from taking what has not been given,

restrained from wrong enjoyment of pleasures of the senses,

restrained from lying speech,

restrained from the occasions of slothfulness

resulting from (drinking) strong intoxicants.'[20]

And inasmuch, revered sir, as when the Bodhisatta is entering his mother's womb,

the Bodhisatta's mother is virtuous through her own nature,

restrained from onslaught on creatures,

restrained from taking what has not been given,

restrained from wrong enjoyment of pleasures of the senses,

restrained from lying speech,

restrained from the occasions of slothfulness

resulting from (drinking) strong intoxicants,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'When, Ānanda, the Bodhisatta is entering his mother's womb,

no desire connected with the strands of sensual pleasures

arises in the Bodhisatta's mother towards men,

and the Bodhisatta's mother

is not to be transgressed against

by any man of infatuated thoughts.'

And inasmuch, revered sir, as when the Bodhisatta is entering his mother's womb,

no desire connected with the strands of sensual pleasures

arises in the Bodhisatta's mother towards men,

and the Bodhisatta's mother

is not to be transgressed against

by any man of infatuated thoughts,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'When, Ānanda, the Bodhisatta is entering his mother's womb,

the Bodhisatta's mother is enjoying the five strands of sensual pleasures

and she diverts herself,

endowed with and possessed of the five strands of sensual pleasures.'

And inasmuch, revered sir, as when the Bodhisatta is entering his mother's womb,

the Bodhisatta's mother is enjoying the five strands of sensual pleasures

and she diverts herself,

endowed with and possessed of the five strands of sensual pleasures,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'When the Bodhisatta is entering his mother's womb,

no ailment whatever arises in the Bodhisatta's mother;

the Bodhisatta's mother is at ease,

her body not tired;

and within her [167] womb the Bodhisatta's mother sees the Bodhisatta,

complete in all his limbs,

his sense-organs perfect.[21]

As, Ānanda, an emerald jewel[22]

of lovely water

and well cut into eight facets

might be strung on a thread -

a deep green

or yellow

or red

or white

or an orange-coloured thread,

and as a man with vision,

having taken it in his hand,

might reflect:

"This is an emerald jewel

of lovely water,

it is well cut into eight facets

and strung on a thread -

a deep green

or yellow

or red

or white

or an orange-coloured thread,";

even so, Ānanda, when the Bodhisatta is entering his mother's womb

no ailment whatever arises in the Bodhisatta's mother;

the Bodhisatta's mother is at ease,

her body not tired;

and within her womb the Bodhisatta's mother sees the Bodhisatta,

complete in all his limbs,

his sense-organs perfect.'

And inasmuch, revered sir, as when the Bodhisatta is entering his mother's womb,

no ailment whatever arises in the Bodhisatta's mother;

the Bodhisatta's mother is at ease,

her body not tired;

and within her womb the Bodhisatta's mother sees the Bodhisatta,

complete in all his limbs,

his sense-organs perfect.

As, an emerald jewel

of lovely water

and well cut into eight facets

might be strung on a thread -

a deep green

or yellow

or red

or white

or an orange-coloured thread,

and as a man with vision,

having taken it in his hand,

might reflect:

"This is an emerald jewel

of lovely water,

it is well cut into eight facets

and strung on a thread -

a deep green

or yellow

or red

or white

or an orange-coloured thread

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'Ānanda, the Bodhisatta's mother dies

seven days after the Bodhisatta is born

and arises in the Tusita group.'

And inasmuch, revered sir, as the Bodhisatta's mother dies

seven days after the Bodhisatta is born

and arises in the Tusita group,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'While, Ānanda, other women carry the child in their womb

for nine or ten months[23]

before they give birth,

the Bodhisatta's mother

does not give birth to the Bodhisatta in this way.

The Bodhisatta's mother carries the Bodhisatta in her womb

for exactly ten months

before she gives birth.'

And inasmuch, revered sir, as other women carry the child in their womb

for nine or ten months

before they give birth,

the Bodhisatta's mother

does not give birth to the Bodhisatta in this way.

The Bodhisatta's mother carries the Bodhisatta in her womb

for exactly ten months

before she gives birth,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'While, Ānanda, other women give birth

sitting or lying down,

the Bodhisatta's mother does not give birth to the Bodhisatta in this way:

the Bodhisatta's mother gives birth to the Bodhisatta

while she is standing.'[24]

And inasmuch, revered sir, as while other women give birth

sitting or lying down,

the Bodhisatta's mother does not give birth to the Bodhisatta in this way:

the Bodhisatta's mother gives birth to the Bodhisatta

while she is standing,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face [168] have I learnt:

'When, Ānanda, the Bodhisatta is issuing from his mother's womb,

devas receive him first,

men afterwards.'

And inasmuch, revered sir, as when the Bodhisatta is issuing from his mother's womb,

devas receive him first,

men afterwards,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'When, Ānanda, the Bodhisatta is issuing from his mother's womb,

the Bodhisatta does not at once touch the earth;

the four devas,

having received him,

place him in front of his mother,

saying:

"Rejoice, lady,

mighty is the son that is born to you."[25]

And inasmuch, revered sir, as when the Bodhisatta is issuing from his mother's womb,

the Bodhisatta does not at once touch the earth;

the four devas,

having received him,

place him in front of his mother,

saying:

'Rejoice, lady,

mighty is the son that is born to you',

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'When, Ānanda, the Bodhisatta is issuing from his mother's womb,

he issues quite stainless,

undefiled by watery matter,

undefiled by mucus,

undefiled by blood,

undefiled by any impurity,

pure and unstained.

Ānanda, it is as when a jewel is laid on Benares muslin,

neither does the jewel stain the Benares muslin

nor does the Benares muslin stain the jewel.

What is the reason for this?

It is due to the purity of both.

Even so, Ānanda, when the Bodhisatta is issuing from his mother's womb,

he issues quite stainless,

undefiled by watery matter,

undefiled by mucus,

undefiled by blood,

undefiled by any impurity,

pure and unstained.'

And inasmuch, revered sir, as when the Bodhisatta is issuing from his mother's womb,

he issues quite stainless,

undefiled by watery matter,

undefiled by mucus,

undefiled by blood,

undefiled by any impurity,

pure and unstained,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'When, Ānanda, the Bodhisatta is issuing from his mother's womb,

two streams of water appear from the sky,[26]

the one cool,

the other warm,

wherewith they perform a water-libation

for the Bodhisatta and his mother.'

And inasmuch, revered sir, as when the Bodhisatta is issuing from his mother's womb,

two streams of water appear from the sky,

the one cool,

the other warm,

wherewith they perform a water-libation

for the Bodhisatta and his mother,

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'The moment, Ānanda, the Bodhisatta has come to birth,

standing on even feet

and facing north,

he takes seven strides,[27]

and while a white sunshade is being held over him,

he scans all the quarters[28]

and utters as with the voice of a bull:[29]

"I am chief in the world,

I am best in the world,

I am eldest in the world.

This is the last birth,

there is not now again-becoming."'

And inasmuch, [169] revered sir, as the moment the Bodhisatta has come to birth,

standing on even feet

and facing north,

he takes seven strides,

and while a white sunshade is being held over him,

he scans all the quarters

and utters as with the voice of a bull:

'I am chief in the world,

I am best in the world,

I am eldest in the world.

This is the last birth,

there is not now again-becoming,'

I regard this too as a wonder,

a marvellous quality of the Lord's.

■

Face to face with the Lord, revered sir,

have I heard this,

face to face have I learnt:

'When, Ānanda, the Bodhisatta was issuing from his mother's womb,

then an illimitable glorious radiance,

surpassing even the deva-majesty of devas,

appeared in the world

with its devas,

its Māras,

its Brahmās,

among the generations

with recluses and brahmans,

devas and men.

And even in those spaces between the worlds,

gloomy,

baseless,

regions of blackness

plunged in blackness,

where the moon and the sun,

powerful and majestic though they are,

cannot make their light prevail -

even there

there appeared the illimitable glorious radiance,

surpassing even the deva-majesty of devas.

And those beings who had uprisen there

recognised one another

by means of this radiance,

and they thought:

"Indeed there are other beings

who are uprising here."

And this ten-thousand-world-system quaked,

trembled

and shook,

and there appeared there

the illimitable glorious radiance surpassing even the deva-majesty of devas.

And inasmuch, revered sir, as when the Bodhisatta was issuing from his mother's womb,

then an illimitable glorious radiance,

surpassing even the deva-majesty of devas,

appeared in the world

with its devas,

its Māras,

its Brahmās,

among the generations

with recluses and brahmans,

devas and men.

And even in those spaces between the worlds,

gloomy,

baseless,

regions of blackness

plunged in blackness,

where the moon and the sun,

powerful and majestic though they are,

cannot make their light prevail -

even there

there appeared the illimitable glorious radiance,

surpassing even the deva-majesty of devas.

And those beings who had uprisen there

recognised one another

by means of this radiance,

and they thought:

"Indeed there are other beings

who are uprising here."

And this ten-thousand-world-system quaked,

trembled

and shook,

and there appeared there

the illimitable glorious radiance surpassing even the deva-majesty of devas,

I regard this too as a wonder,

a marvellous quality of the Lord's."

■

"Wherefore do you, Ānanda, regard this too as a wonder,

a marvellous quality of the Tathāāgata's:

As to this, Ānanda,

the feelings that arise in the Tathāgata are known;

known they persist;

known they go to destruction;

perceptions are known;

known they persist;

known they go to destruction;

the thoughts that arise are known;

known they persist;

known they go to destruction.

So do you, Ānanda, regard this too as a wonder,

a marvellous quality of the Tathāāgata's."

"Inasmuch, revered sir, as the feelings that arise in the Lord are known;

known they persist;

known they go to destruction;[30]

perceptions are known;

known they persist;

known they go to destruction;

the thoughts that arise are known;

known they persist;

known they go to destruction -

I regard this too, revered sir,

as a wonder,

a marvellous quality of the Lord's."

Thus spoke the venerable Ānanda.

The Teacher approved.

Delighted, these monks rejoiced

in what the venerable Ānanda, had said.

Discourse on Wonderful and Marvellous Qualities:

The Third

[1] Cf. the whole of this Discourse with D. Sta. 14; and see Dial. ii. 8 ff. for notes.

Anussarissati. 'Will be recollecting'. We might say 'will go about recollecting'.

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

3. Suññata Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

3. The Division on Emptiness

124. Discourse by Bakkula

Bakkula Suttaṃ

[170]

THUS have I heard:

At one time the venerable Bakkula[1] was staying near Rājagaha

in the Bamboo Grove at the squirrels' feeding place.

Then Kassapa the Unclothed[2] (wanderer)[3]

who had formerly been a friend of the venerable Bakkula

when he was a householder,

approached the venerable Bakkula;

having approached

and exchanged greetings of courtesy and friendliness

with the venerable Bakkula

be sat down at a respectful distance.

As Kassapa the Unclothed was sitting down at a respectful distance,

he spoke thus to the venerable Bakkula:

"How long is it since you, reverend Bakkula, went forth?"

"It must be eighty years, friend,

since I went forth."

"And how many times during these eighty years

have you, reverend Bakkula,

indulged in sexual intercourse?"

"Friend Kassapa, you should not question me thus:

'And how many times during these eighty years

have you, reverend Bakkula,

indulged in sexual intercourse?'

But you could question me thus, friend Kassapa:

'And how many times during these eighty years, reverend Bakkula,

did perceptions of sensual pleasure rise in you?"

"And how many times during these eighty years, reverend Bakkula,

did perceptions of sensual pleasure rise in you?"

"During the eighty years that I have gone forth, friend Kassapa,

[171] I am not aware of (any) perception of sensual pleasure rising in me."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of (any) perception of sensual pleasure rising in him -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."][4]

"During the eighty years that I have gone forth, your reverence,[5]

I am not aware of (any) perception of malevolence

or (any) perception of harming

rising in me."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of (any) perception of malevolence

or (any) perception of harming rising in him -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of (any) thought of sensual pleasure,

(any) thought of malevolence

or (any) thought of harming rising in me."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of (any) thought of sensual pleasure,

(any) thought of malevolence

or (any) thought of harming rising in him -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having accepted householder's robe-material."[6]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having accepted householder's robe-material -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having cut out robe-material with a knife."[7]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having cut out robe-material with a knife -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having sewn robe-material with a needle."[8]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having sewn robe-material with a needle -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having dyed robe-material with dye."[9]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having dyed robe-material with dye -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

[172] "During the eighty years that I have gone forth, your reverence,

I am not aware of having sewn robe-material on a kedhina-frame."[10]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having sewn robe-material on a kedhina-frame -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having been occupied with making up the robe-material

of fellow Brahma-farers."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having been occupied with making up the robe-material

of fellow Brahma-farers -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having accepted an invitation."[11]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having accepted an invitation -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of a thought having ever arisen such as this:

'O that someone might invite me.'"

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of a thought having ever arisen such as this:

'O that someone might invite me.' -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having sat down amid the houses."[12]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having sat down amid the houses -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having eaten amid the houses."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having eaten amid the houses -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having observed in detail the characteristics of women-kind."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having observed in detail the characteristics of women-kind -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having taught Dhamma to women,

even a verse of four feet."[13]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having taught Dhamma to women,

even a verse of four feet -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having approached nuns' quarters."[14]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having approached nuns' quarters -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having taught Dhamma to nuns."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having taught Dhamma to nuns -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having taught Dhamma to probationers."[15]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having taught Dhamma to probationers -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having taught Dhamma to female novices."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having taught Dhamma to female novices -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having let (anyone) go forth."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having let (anyone) go forth -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having ordained (anyone)."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having ordained (anyone) -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having given guidance."[16]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having given guidance -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having had a novice to attend me."[17]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having had a novice to attend me -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having bathed in a bathroom."[18]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having bathed in a bathroom -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having bathed with chunam."[18]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having bathed with chunam -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having had fellow Brahma-farers massage my limbs."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having had fellow Brahma-farers massage his limbs -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not [173] aware that (any) illness has ever arisen even for an instant.[19]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

that (any) illness has ever arisen even for an instant -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having carried medicine,

even bits from the yellow myrobalan tree."[20]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having carried medicine,

even bits from the yellow myrobalan tree -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having reclined against a reclining board."[21]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having reclined against a reclining board -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having lain down to sleep."

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having lain down to sleep -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"During the eighty years that I have gone forth, your reverence,

I am not aware of having gone for the rains to a lodging near a village."[22]

["Inasmuch as for eighty years

the venerable Bakkula is not aware

of having gone for the rains to a lodging near a village -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"For exactly seven days[23] I, your reverence,

(still) having defilements,[24]

ate the country's almsfood;[25]

then on the eighth day

profound knowledge arose."[26]

["Inasmuch as for exactly seven days, the venerable Bakkula,

(still) having defilements,

ate the country's almsfood;

then on the eighth day

profound knowledge arose -

we regard this as a wonder,

a marvellous quality in the venerable Bakkula."]

"May I, reverend Bakkula, receive the going forth

in this Dhamma and discipline,

may I receive ordination."

And Kassapa the Unclothed received the going forth

in this Dhamma and discipline,

he received ordination.[27]

Not long after he had been ordained,

living alone,

aloof,

diligent,

ardent,

self-resolute,

the venerable Kassapa having soon attained here and now [174] through his own super-knowledge

that incomparable goal of the Brahma-faring

for the sake of which young men of family

rightly go forth from home into homelessness,

entering on it,

abided in it.

And he knew:

"Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so."

And the venerable Kassapa was one of the perfected ones.

Then after a time the venerable Bakkula took his key

and going from dwelling-place to dwelling-place,

spoke thus:

"Let the venerable ones come forward,

let the venerable ones come forward,

today I will attain final nibbāna."[28] ["Inasmuch as the venerable Bakkula took his key

and going from dwelling-place to dwelling-place,

spoke thus:

'Let the venerable ones come forward,

let the venerable ones come forward,

today I will attain final nibbāna' -

we regard this too as a wonder,

a marvellous quality in the venerable Bakkula."]

Then the venerable Bakkula,

as he was sitting in the midst of the Order of monks,[29]

attained final nibbāna. ["Inasmuch as that the venerable Bakkula,

as he was sitting in the midst of the Order of monks,

attained final nibbāna -

we regard this too as a wonder,

a marvellous quality in the venerable Bakkula."]

Discourse by Bakkula[30]

The Fourth

[1] Bakkula means "two families," dvakkula, dvikkula, for according to MA. iv. 190 ff. the king judged him to belong to his own mother and to the councillor's wife who had cherished him after he had been found, unhurt, inside a fish that was caught in a river; cf. ThagA. ii. 87 ff., AA. i. 304 ff. See the explanation of bakkula (as a word, not a proper name) at J.P.T.S. 1886, pp. 94 ff. At A. i. 25 Bakkula is called the monk foremost in good health. This gives rise to a dilemma at Miln. 215 f. Verses are ascribcd to him at Thag. 225-227.

[2] Acela-Kassapa, an ascetic. At the end of the Kassapa-Sīhanāda-suttanta, D. i. 161 ff.., he is said to have undergone a four months' probation (usual for members of other sects joining the Buddhist Order of monks) and then to have gained arahantship.

[3] DA. ii. 349 calls him a paribbājaka.

[4] According to MA. iv. 193 all these portions, beginning here were spoken by the Elders who made the recension of Dhamma.

[5] āvuso, whereas formerly (with one exception) he had said āvuso Kassapa.

[6] This layman's gift (of robe-material) is the easy way to obtain it, the difficult or ascetic way, dhutaṇga, being to collect rags from the refuse-heaps. Cf. M. i. 31, A. iii. 391 f., Vin. iii. 172. At MA. iv. 193 this kind of robe-material is said to be for the rains-residence.

[7] MA. iv. 193 explains satthena by pipphalikena, with scissors (?). Cf. pipphalaka at DA. i. 70.

[8] Needles allowed to be used by monks at Vin. ii. 115.

[9] Rules for dyeing by monks are given at Vin. i. 286.

[10] Allowed at Vin. ii. 116 where regulations for the use of this kaṭhina are given. See B.D. v. 158 ff. MA. iv. 103 here asks how the thera got his robes if he did not accept material from householders and did not cut out or sew robe-material; and it answers that he was well known in two towns and that the people made and dyed the robe-material for him and then hung it out. while he was bathing. He then clothed himself. So he got things as easily as did the thera Nigrodha from Asoka.

[11] I.e. to a meal.

[12] MA. iv. 194-195 says that in the Mahāsakuludāyi Sutta (M. Sta. 77, MA. iii, 240) "amid the houses" means from the village post, but here it means from the nimbodakapatanaṭṭhāna. The thera simply went up to the doors of the houses with his almsbowl and the people filled this with foods of various flavours.

[13] At Vin. iv. 21 monks are prohibited to teach Dhamma to women in more than five or six sentences. MA. iv. 195 says that the thera did not do this even though it was allowable, and although practically all the theras who depended on families did so.

[14] Although it was allowable to go if asked by an ill nun (Vin. iv. 67, Pāc. 23), the thera did not do this.

[15] Always women; defined at Vin. iv. 332.

[16] nismyaṃ detā; rules for giving guidance are laid down at Vin. i. 60 ff.

[17] See Vin. i. 62 ff.

[18] Procedure for bathing in a bathroom and using chunam is laid down at Vin. i. 47.

[19] gaddūhanamattaṃ, explained at MA. iv. 195 and SA. ii. 224 as the time it would take to got one drop of milk by pulling a cow's teat. The word occurs at S. ii. 264 but in another connection. That the thera was free from illness is said to be due to the deeds of healing done by him under the former Buddhas, Padumuttara and Kassapa.

[20] harītakīkhaṇḍa, Monks allowed to eat the fruits of this tree when they were ill, Vin. i. 201. Cf. also Vin. i. 206.

[21] When he was sleeping he therefore maintained the sitting posture (one of the dhutaṇga and called nesajjika), as the next also shows. Reclining boards allowed at Vin. ii. 175.

[22] Cf. M. i. 31.

[23] As at S. ii. 221.

[24] Sāṇa. MA.IV. 186, reading saraṇa ( = sa + raṇa, desire or fault), explains by sa-kilesa. SA.ii. 199 reads sāṇno ti sakileso, sa-iṇo (with a debt) hutvā. I think Bakkula means to point to the suddenness with which aññā, profound knowledge or gnosis, arises and thus wipes out the debt, to the past and to past kamma. He is now free of this, being an arahant. See a-raṇa in M. Sta. 139.

[25] The gifts of those with faith; cf. Dhp. 308.

[26] He was therefore no longer just a thera; he was also an arahant: na thero ahan arahā ti āha, MA. iv. 196.

[27] MA. iv. 196 explains that though the thera (Bakkula) did not himself let go forth or ordain, he got this done by other monks.

[28] ajja me parinibbānaṃ bhavissati.

[29] He did not want his body to be a burden to any other monk after his parinibbāna so he entered into the condition of heat, tejo-dhātu; a flame sprang from his body, and his skin, flesh and blood burnt like ghee and were destroyed, MA. iv. 196.

[30] Also called Bakkula-thera-c-chariyabbhuta sutta and Bakkulassa acchariyabbhuta suttanta. MA. iv. 197 says idaṃ pana suttaṃ dutiyasaṇgahe saṇgahītaṃ, "this Discourse was included in the second collection (or recension)." It will be noted that there is no mention of the Buddha in this Discourse.

Majjhima Nikāya

III. Upari Paṇṇāsa

3. Suññata Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

3. The Division on Emptiness

125. The Discourse on

the

"Tamed Stage"

Danta-Bhūmi Suttaṃ

[175]

Thus have I heard:

At one time the Lord was staying near Rājagaha

in the Bamboo Grove

at the squirrels' feeding place.

Now at that time

the novice[1] Aciravata was staying in the Forest Hut.[2]

Then prince Jayasena,[3]

who was always pacing up and down,

always roaming about on foot,[4]

approached the novice Aciravata;

having approached

he exchanged greetings with the novice Aciravata;

having exchanged greetings of friendliness and courtesy,

he sat down at a respectful distance.

While he was sitting down at a respectful distance,

Prince Jayasena spoke thus

to the novice Aciravata:

"I have heard, good Aggivessana,[5]

that if a monk is abiding here

diligent,

ardent,

self-resolute,

he may attain one-pointedness of mind."[6]

"That is so, prince;

that is so, prince.

A monk abiding here

diligent,

ardent,

self-resolute,

may attain one-pointedness of mind."

"It were good

if the reverend Aggivessana

were to teach me Dhamma

as he has heard it,

as he has mastered it."

"I, prince,

am not able to teach you Dhamma

as I have heard it,

as I have mastered it.

Now, if I were to teach you Dhamma

as I have heard it,

as I have mastered it,

and if you could not understand

the meaning of what I said,

that would be weariness to me,

that would be a vexation to me."[7]

"Let the reverend Aggivessana

teach me Dhamma

as he has heard it,

as he has mastered it.

Perhaps I could understand the meaning

of what the good Aggivessana says."

"If I were to teach you Dhamma, prince,

as I have heard it,

as I have mastered it,

and if you were to understand

the meaning of [176] what I say,

that would be good;

if you should not understand

the meaning of what I say,

you must remain as you are:[8]

you must not question me further on the matter."

"Let the reverend Aggivessana teach me Dhamma

as he has heard it,

as he has mastered it.

If I understand the meaning

of what the good Aggivessana says,

that will be good;

if I do not understand the meaning

of what the good Aggivessana says,

I will remain as I am;

I will not question the reverend[9] Aggivessana further

on this matter."

Then the novice Aciravata taught Dhamma

to Prince Jayasena

as he had heard it,

as he had mastered it.

When this had been said,

Prince Jayasena spoke thus

to the novice Aciravata:

"This is impossible, good Aggivessana,

it cannot come to pass

that a monk abiding diligent,

ardent,

self-resolute,

should attain one-pointedness of mind."

Then Prince Jayasena,

having declared to the novice Aciravata

that this was impossible

and could not come to pass,

rising from his seat,

departed.

And soon after Prince Jayasena had departed,

the novice Aciravata

approached the Lord;

having approached

and greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the novice Aciravata

told the Lord

the whole of the conversation

he had with Prince Jayasena

as far as it had gone.

When this had been said,

the Lord spoke thus

to the novice Aciravata:

"What is the good of that,[10] Aggivessana?

That Prince Jayasena,

living as he does

in the midst of sense-pleasures,

enjoying sense-pleasures,

being consumed by thoughts of sense-pleasures,

burning with the fever of sense-pleasures,

eager in the search for sense-pleasures,

should know

or see[11]

or attain

or realize

that which can be known by renunciation,

seen by renunciation,

attained by renunciation,

realized by renunciation —

such a situation does not exist.

It is as if,[12] Aggivessana,

among elephants

or horses

or oxen to be tamed,

two elephants,

two horses

or two oxen

are well tamed,

well trained,

and two are not tamed,

not trained.

What do you [177] think about this, Aggivessana?

Would these two elephants

or horses

or oxen

that were to be tamed

and that were well tamed,

well trained —

would these

on being tamed

reach tamed capacity,

would they,

being tamed,

attain a tamed stage?"

"Yes, revered sir."

"But those two elephants

or horses

or oxen

that were to be tamed

but that were neither tamed nor trained —

would these,

not being tamed,

attain a tamed stage

as do the two elephants

or horses

or oxen to be tamed

that were well tamed,

well trained?"

"No, revered sir."

"Even so, Aggivessana,

that Prince Jayasena,

living as he does

in the midst of sense-pleasures,

enjoying sense-pleasures,

being consumed by thoughts of sense-pleasures,

burning with the fever of sense-pleasures,

eager in the search for sense-pleasures,

should know

or see

or attain

or realize

that which can be known by renunciation,

seen by renunciation,

attained by renunciation,

realized by renunciation —

such a situation does not exist.

It is as if, Aggivessana,

there were a great mountain slope

near a village

or a market-town

which two friends,

coming hand in hand

from that village

or market-town

might approach;

having approached the mountain slope

one friend might remain at the foot

while the other might climb to the top.

Then the friend

standing at the foot of the mountain slope

might speak thus

to the one standing on the top:

'My dear,

what do you see

as you stand on the top

of the mountain slope?'

He might reply:

'As I stand on the top

of the mountain slope

I, my dear,

see delightful parks,

delightful woods,

delightful stretches of level ground

delightful ponds.'

But the other might speak thus:

'This is impossible,

it cannot come to pass, my dear,

that, as you stand on the top

of the mountain slope,

you should see

delightful parks,

delightful woods,

delightful stretches of level ground

delightful ponds.'

Then the friend

who had been standing on top

of the mountain slope

having come down to the foot

and taken his friend by the arm,

making him climb to the top

of the mountain slope

and giving him a moment

in which to regain his breath,

might speak to him thus:

'Now, my dear,

what is it that you see

as you stand on the top

of the mountain slope?'

He might speak thus:

'I, my dear,

as I stand on the top

of the mountain slope,

see

delightful parks,

delightful woods,

delightful stretches of level ground

delightful ponds.'

He might speak thus:

'Just now, my dear,

we understood you to say:

'This is impossible,

it cannot come to pass,

that, as you stand on the top

of the mountain slope,

you should see

delightful parks,

delightful woods,

delightful stretches of level ground

delightful ponds.'

But now we understand you to say:

'I, my dear,

as I stand on the top

of the mountain slope,

see

delightful parks,

delightful woods,

delightful stretches of level ground

delightful ponds.'

He might speak thus:

'That was because I, my dear,

hemmed in by this great mountain slope,

could not see what was to be seen.'

[178] "Even so

but to a still greater degree, Aggivessana,

is Prince Jayasena hemmed in,

blocked,

obstructed,

enveloped by this mass of ignorance.

Indeed, that Prince Jayasena,

living as he does

in the midst of sense-pleasures,

enjoying sense-pleasures,

being consumed by thoughts of sense-pleasures,

burning with the fever of sense-pleasures,

eager in the search for sense-pleasures,

should know

or see

or attain

or realize

that which can be known by renunciation,

seen by renunciation,

attained by renunciation,

realized by renunciation —

such a situation does not exist.

Had these two similes[13] occurred to you, Aggivessana,

for Prince Jayasena,

Prince Jayasena naturally[14]

would have acted in the manner

of one having trust in you."

"But how could these two similes

for Prince Jayasena

have occurred to me, revered sir,

seeing that they are spontaneous,

that is to say to the Lord,

and have never been heard before?"[15]

"As, Aggivessana,

a noble anointed king

addresses an elephant hunter

saying:

'You, good elephant hunter,

mount the king's elephant

and go into an elephant forest.

When you see a forest elephant,

tie him to the neck

of the king's elephant.'

And, Aggivessana,

the elephant hunter having answered:

'Yes, sire,'

in assent to the noble anointed king,

mounts the king's elephant

and goes into an elephant forest.

Seeing a forest elephant,

he ties him to the neck

of the king's elephant.

So the king's elephant

brings him out into the open.

But, Aggivessana,

the forest elephant has this longing,

that is to say

for the elephant forest.

But in regard to him

the elephant hunter

tells the noble anointed king

that the forest elephant

has got out into the open.

The noble anointed king

then addresses an elephant tamer,

saying:

'Come you, good elephant tamer,

tame the forest elephant

by subduing his forest ways,

by subduing his forest memories,

and aspirations

and by subduing his distress,

his fretting and fever for the forest,

by making him pleased

with the villages

and by accustoming him

to human ways.'

"And, Aggivessana, the elephant tamer,

having answered 'Yes, sire,'

in assent to the noble anointed king,

driving a great post into the ground

ties the forest elephant to it

by his neck

so as to subdue his forest ways,

by subduing his forest memories,

and aspirations

and by subduing his distress,

his fretting and fever for the forest,

by making him pleased

with the villages

and by accustoming him

to human ways.

Then the elephant tamer addresses him

with such words as are gentle,

pleasing [179] to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

liked by the manyfolk.

And, Aggivessana, the forest elephant,

on being addressed

with words that are gentle,

pleasing to the ear,

affectionate,

going to the heart,

urbane,

pleasant to the manyfolk,

liked by the manyfolk,

listens,

lends ear

and bends his mind to learning.

Next the elephant tamer

supplies him with grass-fodder

and water.

When, Aggivessana, the forest elephant

has accepted the grass-fodder and water

from the elephant tamer,

it occurs to the elephant tamer:

'The king's elephant will now live.'

Then the elephant tamer

makes him do[16] a further task,

saying:

'Take up,[17] put down.'

When, Aggivessana the king's elephant

is obedient to the elephant tamer

and acts on his instructions

to take up and put down,

then the elephant tamer

makes him do a further task,

saying:

'Get up, sit down.'

When, Aggivessana, the king's elephant

is obedient to the elephant tamer

and acts on his instructions

to get up and sit down,

then the elephant tamer

makes him do a further task;

known as 'standing your ground':[18]

he ties a shield

to the great beast's trunk;

a man holding a lance

is sitting on his neck,

and men holding lances

are standing surrounding him on all sides;

and the elephant tamer,

holding a lance with a long shaft,

is standing in front.

While he is doing the task

of 'standing your ground'

he does not move a fore-leg

nor does he move a hind-leg,

nor does he move the forepart of his body,

nor does he move the hindpart of his body,

nor does he move his head,

nor does he move an ear,

nor does he move a tusk,

nor does he move his tail,

nor does he move his trunk.

A king's elephant

is one who endures[19] blows

of sword,

axe,

arrow,

hatchet,[20]

and the resounding din

of drum and kettle-drum,

conch and tam-tam,

he is [like] purified gold

purged of all its dross and impurities,[21]

fit for a king,[22]

a royal possession

and reckoned as a kingly attribute.

"Even so, Aggivessana,

does a Tathāgata arise here in the [180] world,

a perfected one,

fully Self-Awakened One,

endowed with right knowledge and conduct,

well-farer,

knower of the worlds,

the matchless charioteer

of men to be tamed,

the Awakened One,

the Lord.

He makes known this world

with the devas,

with Mara,

with Brahma,

the creation

with its recluses and brahmans,

its devas and men,

having realized them

by his own super-knowledge.

He teaches Dhamma

which is lovely at the beginning,

lovely in the middle,

lovely at the ending,

with the spirit and the letters;

he proclaims the Brahma-faring,

wholly fulfilled,

quite purified.

A householder

or a householder's son

or one born in another family

hears that Dhamma.

Having heard that Dhamma

he gains faith in the Tathāgata.

Endowed with this faith

that he has acquired,

he reflects in this way:

'The household life

is confined and dusty,

going forth is in the open;

it is not easy for one who lives in a house

to fare the Brahma-faring

wholly fulfilled,

wholly pure,

polished like a conch-shell.

Suppose now that I,

having cut off hair and beard,

having put on saffron robes,

should go forth from home

into homelessness?'

After a time,

getting rid of his wealth,

be it small or great,

getting rid of his circle of relations,

be it small or great,

having cut off his hair and beard,

having put on saffron robes,

he goes forth from home

into homelessness.

To this extent, Aggivessana,

the ariyan disciple

gets out into the open.

"But, Aggivessana, devas and mankind

have this longing,

that is to say,

for the five strands of sense-pleasures.

The Tathāgata disciplines him further,

saying:

'Come you, monk,

be moral,[23]

live controlled by the control of the Obligations,

possessed of [right] behavior and posture,

seeing danger in the slightest faults;

undertaking them,

train yourself in the rules of training.'

"And when, Aggivessana,

the ariyan disciple is moral,

lives controlled by the control of the Obligations,

possessed of [right] behavior and posture,

seeing danger in the slightest faults;

undertaking them,

trains himself in the rules of training,

then the Tathāgata disciplines him further,

saying:

'Come you, monk,

be guarded as to the doors of the sense-organs.

Having seen a material shape with the eye,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of sight uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of sight,

achieve control over the organ of sight.

Having heard a sound with the ear,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of sight uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of sight,

achieve control over the organ of sight.

Having smelt a smell with the nose,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of smell uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of smell,

achieve control over the organ of smell.

Having savoured a taste with the tongue,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of taste uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of taste,

achieve control over the organ of taste.

Having felt a touch with the body,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of touch uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of touch,

achieve control over the organ of touch.

Having cognized a mental state with the mind,

do not be entranced with the general appearance,

do not be entranced with the detail;

for if one dwells with the organ of mind uncontrolled,

covetousness and dejection,

evil, unskillful states of mind,

may flow in.

So fare along controlling it,

guard the organ of mind,

achieve control over the organ of mind.

"And when, Aggivessana,

the ariyan disciple is guarded

as to the doors of the sense-organs,

then the Tathāgata disciplines him further,

saying:

'Come you, monk,

be moderate in eating;

you should take food reflecting carefully,

not for fun

or indulgence

or personal charm

or beautification,

but taking just enough for maintaining this body

and keeping it going,

for keeping it unharmed,

for furthering the Brahma-faring,

with the thought:

"Thus will I crush out an old feeling,

and I will not allow a new feeling to arise,

and then there will be for me

subsistence and blamelessness

and abiding in comfort."'

"When, Aggivessana,

the ariyan disciple is moderate in eating,

the Tathāgata disciplines him further,

saying:

'Come you, monk,

dwell intent on vigilance;

during the first watch of the night

while pacing up and down,

while sitting down,

cleanse the mind

of obstructive mental states;

during the middle watch of the night,

lie down on the right side

in the lion posture,

foot resting on foot,

mindful,

clearly conscious,

reflecting on the thought of getting up again;

during the last watch of the night,

when you have arisen,

while pacing up and down,

while sitting down,

cleanse the mind

of [181] obstructive mental states.'

"And when, Aggivessana,

the ariyan disciple is intent on vigilance,

then the Tathāgata disciplines him further,

saying:

'Come you, monk,

be possessed of mindfulness

and clear consciousness,

acting with clear consciousness

whether you are setting out or returning[24],

acting with clear consciousness

whether you are looking ahead

or looking round,

acting with clear consciousness

whether you are bending in

or stretching out [the arms],

acting with clear consciousness

whether you are carrying the outer cloak,

the bowl

or robe,

acting with clear consciousness

whether you are eating,

drinking,

munching,

savouring,

acting with clear consciousness

whether you are obeying the calls of nature,

acting with clear consciousness

whether you are walking,

standing,

sitting,

asleep,

awake,

talking

or being silent.'

"And when, Aggivessana,

the ariyan disciple is possessed

of mindfulness and clear consciousness,

then the Tathāgata disciplines him further,

saying:

'Come you, monk,

choose a remote lodging

in a forest,

at the root of a tree,

on a mountain slope,

in a glen,

a hill cave,

a cemetery,

a woodland grove,

in the open,

or on a heap of straw.'

On returning from alms-gathering

after the meal,

the monk sits down cross-legged,

holding the back erect,

having made mindfulness rise up in front of him.

He, getting rid of covetousness for the world,

dwells with a mind

devoid of covetousness,

he cleanses the mind

of covetousness.

Getting rid of the taint of ill-will,

he dwells benevolent in mind;

compassionate and merciful

towards all creatures and beings,

he cleanses the mind

of ill-will.

Getting rid of sloth and torpor,

he dwells without sloth or torpor;

perceiving the light,

mindful and clearly conscious

he cleanses the mind

of sloth and torpor.

Getting rid of restlessness and worry,

he dwells calmly;

the mind inward tranquil,

he cleanses the mind

of restlessness and worry.

Getting rid of doubt,

he dwells doubt-crossed;

unperplexed as to the states that are skilled,

he cleanses his mind

of doubt.

"He,

by getting rid of these five hindrances

which are defilements of the mind

and weakening to intuitive wisdom,

dwells contemplating the body in the body,

ardent,

clearly [182] conscious [of it],

mindful [of it]

so as to control

the covetousness and dejection in the world.

He fares along contemplating the feelings in the feelings,

ardent,

clearly conscious,

mindful

so as to control

the covetousness and dejection in the world.

He fares along contemplating the mind in the mind,

ardent,

clearly conscious,

mindful

so as to control

the covetousness and dejection in the world.

He fares along contemplating the mental states in mental states,

ardent,

clearly conscious,

mindful

so as to control

the covetousness and dejection in the world.

"As, Aggivessana,

an elephant tamer,

driving a great post into the ground,

ties a forest elephant to it

by his neck

so as to subdue his forest ways,

so as to subdue his forest aspirations,

and so as to subdue his distress,

his fretting and fever for the forest,

so as to make him pleased with villages

and accustom him to human ways —

even so, Aggivessana,

these four applications of mindfulness

are ties of the mind

so as to subdue the ways of householders

and to subdue the aspirations of householders

and to subdue the distress,

the fretting and fever of householders;

they are for leading to the right path,

for realizing nibbana.[25]

"The Tathāgata then disciplines him further,

saying:

'Come you, monk,

fare along contemplating the body in the body,

but do not apply yourself

to a train of thought

connected with the body;

fare along contemplating the feelings in the feelings,

but do not apply yourself

to a train of thought

connected with the feelings;

fare along contemplating the mind in the mind,

but do not apply yourself

to a train of thought

connected with the mind;|| ||

fare along contemplating mental states in mental states,

but do not apply yourself

to a train of thought

connected with mental states.'

"He by allaying initial thought and discursive thought,

with the mind subjectively tranquilized

and fixed on one point,

enters on and abides in the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

By allaying initial thought

and discursive thought,

his mind subjectively tranquilized

and fixed on one point,

he enters and abides in

the second meditation

which is devoid of initial thought

and discursive thought,

is born of concentration

and is rapturous

and joyful.

By the fading out of rapture,

he dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy

of which the ariyans say:

'Joyful lives he

who has equanimity

and is mindful,'

and he enters and abides in

the third meditation.

By getting rid of anguish,

by the going down

of his former pleasures and sorrows,

he enters and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity

and mindfulness.

Thus with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

he directs hi mind

to the knowledge and recollection

of former habitations:

He remembers a variety of former habitations, thus:

one birth,

two births,

three births,

four births,

five births,

ten births,

twenty births,

thirty births,

forty births,

fifty births,

a hundred births,

a thousand births,

a hundred thousand births,

and many an eon of integration

and many an eon of disintegration

and many an eon of integration-disintegration:

'Such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I came to be in another state

where such a one was I by name,

having such and such a clan,

such and such a colour,

so was I nourished,

such and such pleasant and painful experiences were mine,

so did the span of life end.

Passing from this,

I arose here.'

Thus he remembers divers former habitations

in all their modes and detail.

Then with the mind composed,

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

he directs his mind

to the knowledge of the passing hence

and the arising of beings.

With the purified deva-vision

surpassing that of men

he sees beings as they pass hence

or come to be;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going,

according to the consequences of their deeds,

and he thinks:

'Indeed these worthy beings

who were possessed of wrong conduct in body,

who were possessed of wrong conduct of speech,

who were possessed of wrong conduct of thought,

scoffers at the ariyans,

holding a wrong view,

incurring deeds consequent on a wrong view -

these, at the breaking up of the body after dying,

have arisen in a sorrowful state,

a bad bourn,

the abyss,

Niraya Hell.

But these worthy beings

who were possessed of good conduct in body,

who were possessed of good conduct in speech,

who were possessed of good conduct in thought,

who did not scoff at the ariyans,

holding a right view,

incurring deeds consequent on a right view -

these, at the breaking up of the body after dying,

have arisen in a good bourn,

a heaven world.'

Thus with the purified deva-vision

surpassing that of men

does he see beings as they pass hence,

as they arise;

he comprehends that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of their deeds.

Then with the mind composed

quite purified,

quite clarified,

without blemish,

without defilement,

grown soft and workable,

fixed,

immovable,

he directs his mind

to the knowledge of the destruction of the cankers.

He understands as it really is:

This is anguish,

this is the arising of anguish,

this is the stopping of anguish,

this is the course leading to the stopping of anguish.

He understands as it really is:

These are the cankers,

this is the arising of the cankers,

this is the stopping of the cankers,

this is the course leading to the stopping of the cankers.

Knowing this thus,

seeing thus,

his mind is freed

from the canker of sense-pleasures,

and his mind is freed

from the canker of becoming,

and his mind is freed

from the canker of ignorance.

In freedom

the knowledge comes to be:

'I am freed';

and he comprehends:

'Destroyed is birth,

brought to a close is the Brahma-faring,

done is what was to be done,

there is no more of being such or such.'

"That monk is able to endure heat,

cold,

hunger,

thirst,

the touch of mosquitoes,

gadflies,

wind,

sun

and creeping things,

abusive language

and unwelcome modes of speech:

he has grown to bear bodily feelings

which as they arise

are painful,

acute,

sharp,

severe,

wretched,

miserable,

deadly.

Purged of all the dross and impurities

of attachment,

aversion

and confusion,

he is worthy of oblations,

offerings,

respect

and homage,

an unsurpassed field of merit in the world.

"If, Aggivessana,

a king's elephant dies in old age,

untamed,

untrained,

the king's old elephant

that has died

is reckoned as one

[183] that has died untamed.

And so, Aggivessana,

a king's elephant dies in middle-age,

untamed,

untrained,

the king's middle-age elephant

that has died

is reckoned as one

that has died untamed.

And too, Aggivessana,

if a king's elephant dies young,

untamed,

untrained,

the king's young elephant

that has died

is reckoned as one

that has died untamed.

Even so, Aggivessana,

if a monk who is an elder

dies with the cankers not destroyed,

the monk who is an elder

that has died

is reckoned as one

that has died untamed.

And so, Aggivessana,

if a monk who is of middle standing

dies with the cankers not destroyed,

the monk who is of middle standing

that has died

is reckoned as one

that has died untamed.

And too, Aggivessana,

if a newly ordained monk

dies with the cankers not destroyed,

the newly ordained monk

that has died

is reckoned as one

that has died untamed.

If, Aggivessana,

a king's elephant dies in old age,

well tamed,

well trained,

the king's old elephant

that has died

is reckoned as one

that has died tamed.

And so, Aggivessana,

a king's elephant dies middle-aged,

well tamed,

well trained,

the king's middle-aged elephant

that has died

is reckoned as one

that has died tamed.

And too, Aggivessana,

if a king's elephant dies young,

well tamed,

well trained,

the king's young elephant

that has died

is reckoned as one

that has died tamed.

Even so, Aggivessana,

if a monk who is an elder

dies with the cankers destroyed,

the monk who is an elder

that has died

is reckoned as one

that has died tamed.

And so, Aggivessana,

if a monk who is of middle standing

dies with the cankers destroyed,

the monk who is of middle standing

that has died

is reckoned as one

that has died tamed.

And too, Aggivessana,

if a newly ordained monk

dies with cankers destroyed,

the newly ordained monk

that has died

is reckoned as one

that has died tamed."

Thus spoke the Lord.

Delighted, the novice Aciravata rejoiced in what the Lord had said.

[1] samaṇuddesa, defined at Vin. iv. 139, 140 by sāmaṇera.

[2] A hut in a secluded part of the Bamboo Grove for the use of monks who wanted to practice striving, padhāna — MA. iv. 197.

[3] A son of King Bimbisara.

[4] Stock phrase, as e.g. at M. i. 108.

[5] For note on this name, see M.L.S. i. 280, n.6.

[6] "Faring along thus, he attains an attainment, samāpatti, he attains jhāna; I have heard this," MA. iv. 197.

[7] Aciravata here uses the words ascribed to Gotama when he ws first hesittting whether to teach dhamma, Vin. i.5.

[8] "You must simply remain in your own state of not understanding." MA. iv. 197.

[9] Jayasena in addressing Aciravata uses the epithets bho, bhavaṃ and now bhavantaṃ.

[10] Taṃ kut'ettha labbhā.

[11] I suggest emending the Pali reading at M. iii. 130 from dakkhati vā sacchi vā karissati to dakkhati vā pāpuṇissati vā sacchikarissati vā, thus balancing the modes by which renunciation can be apprehended, given in the same sentence.

[12] As at M. ii. 129.

[13] Cf. the four similes for Jayasena at M. iii. 144.

[14] anacchariyaṃ, not wonderful, appearing naturallly or spontaneously.

[15] On anacchariyā pubbe assutapubbā seyyathā pi Bhagavantaṃ see C.P.D., s.v. anacchariya.

[16] Reading with one MS. version kāreti instead of text's karoti.

[17] ādissa. See P.E.D. s.v. It is an imperative in some correspondence with ādāna of next line but one. Under ādiyati P.E.D. says "imper. ādiya M. iii. 133 (so read for ādissa ?)."

[18] ānejja-kāraṇa. P.E.D. says "trick of immovability, i.e. pretending to be dead (done by an elephant, but see differently Morris, J.P.T.S. 1886, p. 154)."

[19] See also definition of rañño nāgo khamo at A. ii. 117

[20] parasattuppahārānaṃ, possibly a misreading for parasuppahāra; but pharasu- at A. ii. 117, and elsewhere, butparasu also at S. v. 441, Jā. iii. 179.

[21] nihitaninnītakasāva; cf. A. i. 254.

[22] Cf. A. i. 244, 284, ii. 113, 170.

[23] For following passage see also M. i. 354-355 (M.L.S. ii, 20 f.).

[24] As far as the simile cf. M. i. 274-275 (M.L.S. i, 328-329).

[25] Cf. M. i. 56, and see notes at M.L.S. i. 71.

Majjhima Nikāya

III. Upari Paṇṇāsa

3. Suññata Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

3. The Division on Emptiness

126. Discourse to Bhūmija

Bhūmija Suttaṃ

[183]

THUS have I heard:

At one time the Lord was staying near Rājagaha

in the Bamboo Grove at the squirrels' feeding place.

Then the venerable Bhūmija,[1] having dressed early in the morning,

taking his bowl and robe,

approached Prince Jayasena's abode;

[184] having approached,

he sat down on the appointed seat.

And Prince Jayasena approached the venerable Bhūmija;

having approached,

he exchanged greetings with the venerable Bhūmija;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Prince Jayasena spoke thus to the venerable Bhūmija:

"There are, good Bhūmija, some recluses and brahmans

who speak thus

and are of these views:

'If one fares the Brahma-faring

with an expectation,[2]

one is incapable of obtaining the fruit.

And if one fares the Brahma-faring

without an expectation,

one is incapable of obtaining the fruit.

And if one fares the Brahma-faring

both with an expectation and without,[3]

one is incapable of obtaining the fruit.

And if one fares the Brahma-faring

neither with an expectation nor without,

one is incapable of obtaining the fruit.'

What does the good Bhūmija's teacher say about this,

what does he point out?"

"I have not heard this face to face with the Lord, Prince,

nor have I learnt it face to face.

But the situation exists

that the Lord might explain it thus:

If, with an expectation,

one fares the Brahma-faring inattentively,

one is incapable of obtaining the fruit.

And if, without an expectation,

one fares the Brahma-faring inattentively,

one is incapable of obtaining the fruit.

And if, both with an expectation and without an expectation,

one fares the Brahma-faring inattentively,

one is incapable of obtaining the fruit.

And if, neither with an expectation nor without an expectation,

one fares the Brahma-faring inattentively,

one is incapable of obtaining the fruit.

■

But if, with an expectation,

one fares the Brahma-faring attentively,

one is capable of obtaining the fruit.

But if, without an expectation,

one fares the Brahma-faring attentively,

one is capable of obtaining the fruit.

But if, both with an expectation and without,

one fares the Brahma-faring attentively,

one is capable of obtaining the fruit.

But if, neither with an expectation nor without,

one fares the Brahma-faring attentively,

one is capable of obtaining the fruit.

I have not heard this face to face with the Lord, Prince,

I have not learnt it face to face.

But the situation exists

that the Lord might explain it thus."

"If the good Bhūmija's teacher speaks thus,

points out thus,

it seems to me that the good Bhūmija's teacher

stands head and shoulders above[4]

all ordinary recluses and brahmans."

Then Prince Jayasena offered the venerable Bhūmija

his own (dish of) rice cooked in milk.

Then the venerable Bhūmija,

returning from alms-gathering after [185] the meal,

approached the Lord;

having approached and greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Bhūmija spoke thus to the Lord:

"Now, revered sir, I,

having dressed early in the morning[5],

taking bowl and robe,

approached Prince Jayasena's abode;

having approached,

I sat down on the appointed seat.

And Prince Jayasena approached me;

having approached,

he exchanged greetings with me;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

Prince Jayasena spoke thus to me:

"There are, good Bhūmija, some recluses and brahmans

who speak thus

and are of these views:

'If one fares the Brahma-faring

with an expectation,

one is incapable of obtaining the fruit.

And if one fares the Brahma-faring

without an expectation,

one is incapable of obtaining the fruit.

And if one fares the Brahma-faring

both with an expectation and without,

one is incapable of obtaining the fruit.

And if one fares the Brahma-faring

neither with an expectation nor without,

one is incapable of obtaining the fruit.'

What does the good Bhūmija's teacher say about this,

what does he point out?"

"I have not heard this face to face with the Lord, Prince,

nor have I learnt it face to face.

But the situation exists

that the Lord might explain it thus:

If, with an expectation,

one fares the Brahma-faring inattentively,

one is incapable of obtaining the fruit.

And if, without an expectation,

one fares the Brahma-faring inattentively,

one is incapable of obtaining the fruit.

And if, both with an expectation and without an expectation,

one fares the Brahma-faring inattentively,

one is incapable of obtaining the fruit.

And if, neither with an expectation nor without an expectation,

one fares the Brahma-faring inattentively,

one is incapable of obtaining the fruit.

■

But if, with an expectation,

one fares the Brahma-faring attentively,

one is capable of obtaining the fruit.

But if, without an expectation,

one fares the Brahma-faring attentively,

one is capable of obtaining the fruit.

But if, both with an expectation and without,

one fares the Brahma-faring attentively,

one is capable of obtaining the fruit.

But if, neither with an expectation nor without,

one fares the Brahma-faring attentively,

one is capable of obtaining the fruit.

I have not heard this face to face with the Lord, Prince,

I have not learnt it face to face.

But the situation exists

that the Lord might explain it thus."

"If the good Bhūmija's teacher speaks thus,

points out thus,

it seems to me that the good Bhūmija's teacher

stands head and shoulders above

all ordinary recluses and brahmans."

I hope, revered sir,

that when questioned thus

and answering thus,

I was asserting (fairly) what the Lord affirms,

that I was not misrepresenting the Lord

with what is not fact,

but was explaining a Dhamma

that conforms to Dhamma

and that no fellow Dhamma-man,

a holder of (my) views,

comes to a position incurring blame?"[6]

"Indeed, Bhūmija, when questioned thus

and answering thus,

you were asserting (fairly) what I[7] affirm,

you were not misrepresenting me

with what is not fact,

you were explaining a Dhamma

that conforms to Dhamma

and no fellow Dhamma-man,

a holder of (your) views,

comes to a position incurring blame.

If, Bhūmija, those recluses or brahmans

who are of wrong view,

wrong aspiration,

wrong speech,

wrong action,

wrong mode of livelihood,

wrong endeavour,

wrong mindfulness,

wrong concentration,

fare the Brahma-faring with an expectation,

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring without an expectation

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring both with an expectation and without

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring neither with an expectation nor without,

they are incapable of obtaining the fruit.

What is the reason for this?

This is not the method,[8] Bhūmija,

for obtaining the fruit.

■

Bhūmija, it is like a man walking about in need of oil,

seeking for oil,

looking about for oil

who, having heaped sand into a trough,

should press it

while sprinkling it continuously with water.

Even though he had an expectation,

he would be incapable of obtaining oil

by heaping sand into a trough

and pressing it

while sprinkling it continuously with water.

And even though he were without an expectation,

he would be incapable of obtaining oil

by heaping sand into a trough

and pressing it

while sprinkling it continuously with water.

And even though he were both with an expectation and without,

he would be incapable of obtaining oil

by heaping sand into a trough

and pressing it

while sprinkling it continuously with water.

And even though he were neither with an expectation nor without,

he would be incapable of obtaining oil

by heaping sand into a trough

and pressing it

while sprinkling it continuously with water.

What is the reason for this?

[186] This is not the method, Bhūmija,

for obtaining oil.

In the same way, Bhūmija,

if those recluses or brahmans

who are of wrong view,

wrong aspiration,

wrong speech,

wrong action,

wrong mode of livelihood,

wrong endeavour,

wrong mindfulness,

wrong concentration,

fare the Brahma-faring with an expectation,

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring without an expectation

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring both with an expectation and without

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring neither with an expectation nor without,

they are incapable of obtaining the fruit.

What is the reason for this?

This is not the method,Bhūmija,

for obtaining the fruit.

■

Bhūmija, it is like a man walking about in need of milk,

seeking for milk,

looking about for milk,

who should pull a young cow by the horn.

Even though he had an expectation,

he would be incapable of obtaining milk

by pulling the young cow by the horn.

And even though he were without an expectation,

he would be incapable of obtaining milk

by pulling the young cow by the horn.

And even though he were both with an expectation and without,

he would be incapable of obtaining milk

by pulling the young cow by the horn.

And even though he were neither with an expectation nor without,

he would be incapable of obtaining milk

by pulling the young cow by the horn.

What is the reason for this?

This is not the method, Bhūmija, for obtaining milk.

In the same way, Bhūmija,

if those recluses or brahmans

who are of wrong view,

wrong aspiration,

wrong speech,

wrong action,

wrong mode of livelihood,

wrong endeavour,

wrong mindfulness,

wrong concentration,

fare the Brahma-faring with an expectation,

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring without an expectation

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring both with an expectation and without

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring neither with an expectation nor without,

they are incapable of obtaining the fruit.

What is the reason for this?

This is not the method,Bhūmija,

for obtaining the fruit.

■

Bhūmija, it is like a man walking about in need of butter,

seeking for butter,

looking about for butter

who, having sprinkled water into a jar,

should swirl it round with a churning-stick.[9]

Even though he had an expectation,

he would be incapable of obtaining butter

by sprinkling water into a jar

and swirling it round with a churning-stick.

And even though he were without an expectation,

he would be incapable of obtaining butter

by sprinkling water into a jar

and swirling it round with a churning-stick.

And even though he were both with an expectation and without,

he would be incapable of obtaining butter

by sprinkling water into a jar

and swirling it round with a churning-stick.

And even though he were neither with an expectation nor without,

he would be incapable of obtaining butter

by sprinkling water into a jar

and swirling it round with a churning-stick.

What is the reason for this?

This is not the method, Bhūmija, for obtaining butter.

In the same way, Bhūmija,

if those recluses or brahmans

who are of wrong view,

wrong aspiration,

wrong speech,

wrong action,

wrong mode of livelihood,

wrong endeavour,

wrong mindfulness,

wrong concentration,

fare the Brahma-faring with an expectation,

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring without an expectation

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring both with an expectation and without

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring neither with an expectation nor without,

they are incapable of obtaining the fruit.

What is the reason for this?

This is not the method,Bhūmija,

for obtaining the fruit.

■

[187] Bhūmija, it is like a man walking about in need of fire,

seeking for fire,

looking about for fire

who, bringing an upper piece of fire-stick,

should rub a wet sappy stick (with it).[10]

Even though he had an expectation,

he would be incapable of obtaining fire

by bringing an upper piece of fire-stick

and rubbing a wet sappy stick (with it).

And even though he were without an expectation,

he would be incapable of obtaining fire

by bringing an upper piece of fire-stick

and rubbing a wet sappy stick (with it).

And even though he were both with an expectation and without,

he would be incapable of obtaining fire

by bringing an upper piece of fire-stick

and rubbing a wet sappy stick (with it).

And even though he were neither with an expectation nor without,

he would be incapable of obtaining fire

by bringing an upper piece of fire-stick

and rubbing a wet sappy stick (with it).

What is the reason for this?

This is not the method, Bhūmija,

for obtaining fire.

In the same way, Bhūmija,

if those recluses or brahmans

who are of wrong view,

wrong aspiration,

wrong speech,

wrong action,

wrong mode of livelihood,

wrong endeavour,

wrong mindfulness,

wrong concentration,

fare the Brahma-faring with an expectation,

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring without an expectation

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring both with an expectation and without

they are incapable of obtaining the fruit.

And if they fare the Brahma-faring neither with an expectation nor without,

they are incapable of obtaining the fruit.

What is the reason for this?

This is not the method,Bhūmija,

for obtaining the fruit.

But if, Bhūmija, those recluses or brahmans

who are of right view,

right aspiration,

right speech,

right action,

right mode of livelihood,

right endeavour,

right mindfulness,

right concentration,

fare the Brahma-faring with an expectation,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring without an expectation,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring both with an expectation and without,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring neither with an expectation nor without,

they are capable of obtaining the fruit.

What is the reason for this?

This is the method, Bhūmija,

for obtaining the fruit.

■

Bhūmija, it is like a man walking about in need of oil,

seeking for oil,

looking about for oil

who, having heaped oil-seeds into a trough,

should press them

while sprinkling them continuously with water.

If he had an expectation,

he would be capable of obtaining oil

by heaping oil-seeds into a trough

and pressing them

while sprinkling them continuously with water.

What is the reason for this?

This is the method, Bhūmija, for obtaining oil.

And if he were without an expectation,

he would be capable of obtaining oil

by heaping oil-seeds into a trough

and pressing them

while sprinkling them continuously with water.

What is the reason for this?

This is the method, Bhūmija, for obtaining oil.

And if he were both with an expectation and without,

he would be capable of obtaining oil

by heaping oil-seeds into a trough

and pressing them

while sprinkling them continuously with water.

What is the reason for this?

This is the method, Bhūmija, for obtaining oil.

And if he were neither with an expectation nor without,

he would be capable of obtaining oil

by heaping oil-seeds into a trough

and pressing them

while sprinkling them continuously with water.

What is the reason for this?

This is the method, Bhūmija, for obtaining oil.

In the same way, Bhūmija, those recluses or brahmans

who are of right view,

right aspiration,

right speech,

right action,

right mode of livelihood,

right endeavour,

right mindfulness,

right concentration,

fare the Brahma-faring with an expectation,

they are capable of [188] obtaining the fruit.

And if they fare the Brahma-faring without an expectation,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring both with an expectation and without,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring neither with an expectation nor without,

they are capable of obtaining the fruit.

What is the reason for this?

This is the method, Bhūmija,

for obtaining the fruit.

■

Bhūmija, it is like a man walking about in need of milk,

seeking for milk,

looking about for milk,

who should pull a young cow by the teat.

If he had an expectation

he would be capable of obtaining milk

by pulling the young cow by the teat.

And if he were without an expectation

he would be capable of obtaining milk

by pulling the young cow by the teat.

And if he were both with an expectation and without

he would be capable of obtaining milk

by pulling the young cow by the teat.

And if he were neither with an expectation nor without

he would be capable of obtaining milk

by pulling the young cow by the teat.

What is the reason for this?

This is the method, Bhūmija,

for obtaining milk.

In the same way, Bhūmija, those recluses or brahmans

who are of right view,

right aspiration,

right speech,

right action,

right mode of livelihood,

right endeavour,

right mindfulness,

right concentration,

fare the Brahma-faring with an expectation,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring without an expectation,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring both with an expectation and without,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring neither with an expectation nor without,

they are capable of obtaining the fruit.

What is the reason for this?

This is the method, Bhūmija,

for obtaining the fruit.

■

Bhūmija, it is like a man walking about in need of butter,

seeking for butter,

looking about for butter

who, having sprinkled curds into a jar,

should swirl them around with a churning-stick.

If he had an expectation

he would be capable of obtaining butter

by sprinkling curds into a jar

and swirling them around with a churning-stick.

And if he were without an expectation

he would be capable of obtaining butter

by sprinkling curds into a jar

and swirling them around with a churning-stick.

And if he were both with an expectation and without

he would be capable of obtaining butter

by sprinkling curds into a jar

and swirling them around with a churning-stick.

And if he were neither with an expectation nor without

he would be capable of obtaining butter

by sprinkling curds into a jar

and swirling them around with a churning-stick.

What is the reason for this?

This is the method, Bhūmija,

for obtaining butter.

In the same way, Bhūmija, those recluses or brahmans

who are of right view,

right aspiration,

right speech,

right action,

right mode of livelihood,

right endeavour,

right mindfulness,

right concentration,

fare the Brahma-faring with an expectation,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring without an expectation,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring both with an expectation and without,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring neither with an expectation nor without,

they are capable of obtaining the fruit.

What is the reason for this?

This is the method, Bhūmija,

for obtaining the fruit.

■

Bhūmija, it is like a man walking about in need of fire,

seeking for fire,

looking about for fire

who, bringing an upper piece of fire-stick,

should rub a dry sapless stick (with it).[11]

And if he had an expectation

he would be capable of obtaining fire

by bringing an upper piece [189] of fire-stick

and rubbing a dry sapless stick (with it).[12]

And if he were without an expectation,

he would be capable of obtaining fire

by bringing an upper piece of fire-stick

and rubbing a dry sapless stick (with it).

And if he were both with an expectation and without,

he would be capable of obtaining fire

by bringing an upper piece of fire-stick

and rubbing a dry sapless stick (with it).

And if he were neither with an expectation nor without,

he would be capable of obtaining fire

by bringing an upper piece of fire-stick

and rubbing a dry sapless stick (with it).

What is the reason for this?

This is the method, Bhūmija,

for obtaining fire.

In the same way, Bhūmija, those recluses or brahmans

who are of right view,

right aspiration,

right speech,

right action,

right mode of livelihood,

right endeavour,

right mindfulness,

right concentration,

fare the Brahma-faring with an expectation,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring without an expectation,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring both with an expectation and without,

they are capable of obtaining the fruit.

And if they fare the Brahma-faring neither with an expectation nor without,

they are capable of obtaining the fruit.

What is the reason for this?

This is the method, Bhūmija,

for obtaining the fruit.

If, Bhūmija, these four similes[13] had occurred to you for Prince Jayasena,

Prince Jayasena would naturally have trusted you

and, having trust,

would have acted in the manner

of one having trust in you."

"But how could these four similes for Prince Jayasena have occurred to me, revered sir,

seeing that they are spontaneous,

that is to say to the Lord,

and had never been heard before?"[14]

Thus spoke the Lord.

Delighted, the venerable Bhūmija rejoiced in what the Lord had said.

Discourse to Bhūmija:

The Sixth

[1] Uncle of Jayasena, MA. iv. 199. He entered the Order with his friends Sambhūta (Sītavaniya), Jeyyasena and Abhirādhana, ThagA. i. 47.

[2] āsañ ce pi karitvāā, having made a longing, hope or expectation. The word asd occurs at e.g. Vin. i. 260.

[3] At times the one, at times the other, MA. iv. 199.

[4] muddhānam āhacca tiṭṭhati, stands striking the head, or pressing it down, therefore above it.

[5] Bhūmija repeats the whole of his conversation with Jayasena. [Ed.: included in this edition]

[6] As at Vin. i. 234.

[7] I follow the v.l. me instead of text's Bhagavato.

[8] ayoni h'esā. Cf. S. i. 203, ayonim patinissajja.

[9] matthena āviñjeyya. In the simile of pulling the young cow by the horn we get visāṇato āviñjeyya. But the precise meaning of āviñjati in these similes is obscure. In this one it seems to mean to twirl, to churn. Matthena should perhaps read matthakena, top, summit. Or has some confusion with the verb mathati, to stir, crept in (cf. abhimattheyya in the next simile)? Or should the reading be manthena, with a churning-stick? I have adopted tentatively this last alternative as it makes here, and in the "favourable" simile below, the greater amount of sense.

[10] Cf. M. i. 240.

[11] Cf. M. i. 242.

[12] This phrase, from "And if," missed out in the text, is needed both for the balance of these expectation clauses and for that of this favourable fire-simile with the unfavourable one, no less than for that of the construction of all the simile-paragraphs.

[13] Cf. M. iii. 131 (two similes).

[14] This is a very curious ending to a Discourse, and seems little more than an absent-minded repetition of M. iii. 131.

Majjhima Nikāya

III. Upari Paṇṇāsa

3. Suññata Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

3. The Division on Emptiness

127. Discourse with Anuruddha

Anuruddha Suttaṃ

[190]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then the carpenter Fivetools[1] addressed a certain man,

saying:

"Come you, my good man,

approach the venerable Anuruddha;

having approached him,

in my name salute the venerable Anuruddha's feet with your head

and speak thus:

'Fivetools the carpenter, revered sir,

salutes the venerable Anuruddha's feet with his head

and speaks thus:

'Revered sir,

may the venerable Anuruddha

and three others[2]

consent to a meal with Fivetools the carpenter

on the morrow;

and, revered sir,

may the venerable Anuruddha arrive punctually

as Fivetools the carpenter is very busy

and has much to do

that is to be done for the king.'"

And the man, having answered

"Yes, sir,"

in assent to Fivetools the carpenter,

approached the venerable Anuruddha;

having approached and greeted the venerable Anuruddha,

he sat down at a respectful distance.

As he was sitting down at a respectful distance

this man spoke thus to the venerable Anuruddha:

"Fivetools the carpenter

salutes the venerable Anuruddha's feet with his head

and speaks thus:

'Revered sir,

may the venerable Anuruddha

and three others

consent to a meal with Fivetools the carpenter

on the morrow;

and, revered sir,

may the venerable Anuruddha arrive punctually

as Fivetools the carpenter is very busy

and has much to do

that is to be done for the king.'"

The venerable Anuruddha consented by becoming silent.

Then the venerable Anuruddha,

towards the end of that night,

having dressed in the early morning,

taking his bowl and robe

approached the abode of Fivetools the carpenter;

having approached,

he sat down on the appointed seat.

Then Fivetools the carpenter

with his own hand

served and satisfied the venerable Anuruddha

with sumptuous food,

solid and soft.

And when the venerable Anuruddha had eaten

and had withdrawn his hand from the bowl, [191] Fivetools the carpenter,

taking a low seat,

sat down at a respectful distance.

As Fivetools the carpenter was sitting down at a respectful distance,

he spoke thus to the venerable Anuruddha:

"Now, revered sir,

monks who are elders,

have approached me and spoken thus:

'Householder, develop boundless[3] freedom of mind.'

Some elders spoke thus:

'Householder, develop widespread[4] freedom of mind.'

Revered sir, as to boundless freedom of mind

and widespread freedom of mind -

are these states different in connotation

as well as different in denotation,

or are they identical in connotation

and different only in denotation?"[5]

"Well then, householder,

speak forth what occurs to you about this;

from doing so

it will become clear to you."

"Revered sir, it occurs to me thus:

That which is boundless freedom of mind

and that which is widespread freedom of mind -

these states are identical in connotation,

differing only in denotation."

"Householder, as to that which is boundless freedom of mind

and that which is wide-spread freedom of mind -

these states are different in connotation

as well as different in denotation.

Wherefore, householder, this should be understood

according to the method

whereby these states are different in connotation

as well as different in denotation.

And what, householder, is boundless freedom of mind?

As to this, householder,

a monk abides,

having suffused the first quarter with a mind of friendliness,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of friendliness

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of compassion,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of compassion

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of sympathetic joy,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of sympathetic joy

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

■

He dwelt, having suffused the first quarter with a mind of equanimity,

likewise the second,

likewise the third,

likewise the fourth;

just so above,

below,

across;

he dwelt having suffused the whole world

everywhere,

in every way,

with a mind of equanimity

that was far-reaching,

wide-spread,

immeasurable,

without enmity,

without malevolence.

This, householder, is called boundless freedom of mind.

And what, householder, is widespread freedom of mind?

As to this, householder, a monk,

thinking (meditation) is widespread

like as a single root of a tree,

dwells suffusing and pervading (that size in meditation).[6]

This, householder, is called the freedom of mind [192] that is widespread.

As to this, householder, a monk,

thinking (meditation) is widespread

like as two or three roots of a tree,

dwells suffusing and pervading (that size in meditation).

This, householder, is called the freedom of mind that is widespread.

As to this, householder, a monk,

thinking (meditation) is widespread

like as one village-field,

dwells suffusing and pervading (that size in meditation).

This, householder, is called the freedom of mind that is widespread.

As to this, householder, a monk,

thinking (meditation) is widespread

like as two or three villagc-fields,

dwells suffusing and pervading (that size in meditation).

This, householder, is called the freedom of mind that is widespread.

As to this, householder, a monk,

thinking (meditation) is widespread

like as one kingdom,

dwells suffusing and pervading (that size in meditation).

This, householder, is called the freedom of mind that is widespread.

As to this, householder, a monk,

thinking (meditation) is widespread

like as two or three kingdoms,

dwells suffusing and pervading (that size in meditation).

This, householder, is called the freedom of mind that is widespread.

As to this, householder, a monk,

thinking (meditation) is widespread

like as the seagirt earth,

abides suffusing and pervading (that size in meditation).

This, householder, is called the freedom of mind that is widespread.

Wherefore, householder, this should be understood

according to the method whereby

these states are different in connotation

as well as different in denotation.

These, householder, are four uprisings

into a (new) becoming.

What four?

As to this, householder, someone,

thinking of limited light,

abides suffusing and pervading (it in meditation);

at the breaking up of the body after dying

he arises in companionship

with the devas of limited Light.

As to this, householder, someone,

thinking of boundless light[7],

abides suffusing and pervading (it in meditation);

at the breaking up of the body after dying

he arises in companionship

with the devas of boundless Light.

As to this, householder, someone,

thinking of tarnished Light,

abides suffusing and pervading (it in meditation);

at the breaking up of the body after dying

he arises in companionship

with the devas of tarnished Light.

As to this, householder, someone,

thinking of pure light,

abides suffusing and pervading (it in meditation);

at the breaking up of the body after dying

he arises in companionship

with the devas of pure Light.

These, householder, are four uprisings

into a (new) becoming.

There is a time, householder,

when those that are devatās gather together;

when they are gathered together

a difference in colour[8] can be seen

but not a difference in light.

It is as though, householder,

a man should take several oil-lamps into a house;

when they are being taken into the house

a difference in flame would be discernible

but not a difference in light.

Even so, householder,

at the time when those that are devatās gather together;

when they are gathered together

a difference in colour can be seen

but not a difference in light.

There is a time, householder, when those that are [193] devatās go away from there;

when they are going away from there

not only can a difference in colour be seen

but also a difference in light.

It is as though, householder,

a man should take out those several oil-lamps from that house;

when these are being taken out from there

not only would a difference in flame be discernible

but also a difference in light.

Even so, householder,

there is a time when those that are devatās go away from there;

when they are going away from there

not only can a difference in colour be seen

but also a difference in light.

Householder, this does not occur to those devatās:

'This is permanent

or steadfast

or eternal for us.'

Moreover, wherever it may be

that these devatās are dwelling

it is there that these devatās enjoy themselves.

As, householder, it does not occur to flies

as they are being borne along on a pingo[9] or basket:

'This is permanent

or steadfast

or eternal for us,'

and as, moreover, wherever it may be

that those flies are living

it is there that these flies enjoy themselves;

in the same way, householder,

it does not occur to those devatās:

'This is permanent

or steadfast

or eternal for us,'

and, moreover, wherever it may be

that those devatās are dwelling

it is there that these devatās enjoy themselves,"

When this had been said, the venerable Abhiya Kaccāna[10] spoke thus to the venerable Anuruddha:

"It is good, revered Anuruddha,

but I have something further to ask on this matter.

Are those that are devas of Light, revered sir,

all of limited Light

or are there some devatās of boundless Light?"

"According to circumstances,[11] reverend Kaccāna,

some devatās there are of limited Light

but other devatās there are of boundless Light."

"What is the cause, revered Anuruddha,

what the reason

that, although these devatās have uprisen into a single class of devatās,

there are some devatās there of limited Light

and other devatās there of boundless Light?"

"Well then, reverend Kaccāna, on this matter

I will ask you a question in return.

As it pleases you

so you may answer it.

What do you think about this, reverend Kaccāna?

This that the monk, when thinking (meditation) is widespread

like as a single root of [194] a tree,

abides suffusing and pervading (that size in meditation);

and this that the monk,

when thinking (meditation) is widespread

like as two or three roots of a tree,

abides suffusing and pervading (that size) -

of these two developments of mind[12]

which is the more widespread?"

"This that the monk, revered sir,

when thinking (meditation) is widespread

like as two or three roots of a tree,

abides suffusing and pervading (that size) -

this of these two developments of mind

is the more widespread."

"What do you think about this, reverend Kaecāna?

This that the monk,

when thinking (meditation) is widespread

like as two or three roots of a tree,

abides suffusing and pervading (that size in meditation);

and this that the monk,

when thinking (meditation) is widespread

like as a single village-field,

abides suffusing and pervading (that size) -

of these two developments of mind

which is the more widespread?"

"This that the monk, revered sir,

when thinking (meditation) is widespread like,

like as a single village-field,

abides suffusing and pervading (that size) -

this of these two developments of mind

is the more widespread."

"What do you think about this, reverend Kaecāna?

This that the monk,

when thinking (meditation) is widespread

like as a single village-field,

abides suffusing and pervading (that size in meditation);

and this that the monk,

when thinking (meditation) is widespread

like as two or three village-fields,

abides suffusing and pervading (that size) -

of these two developments of mind

which is the more widespread?"

"This that the monk, revered sir,

when thinking (meditation) is widespread

like as two or three village-fields,

abides suffusing and pervading (that size in meditation) -

this of these two developments of mind

is the more widespread."

"What do you think about this, reverend Kaccāna?

This that the monk, when thinking (meditation) is widespread

like as two or three village-fields,

abides suffusing and pervading (that size in meditation);

and this that the monk, when thinking (meditation) is widespread

like as a single kingdom,

abides suffusing and pervading (that size in meditation) -

of these two developments of mind

which is the more widespread?"

"This that the monk, revered sir,

when thinking (meditation) is [195] widespread like as a single kingdom,

abides suffusing and pervading (that size) -

this of these two developments of mind

is the more widespread."

"What do you think about this, reverend Kaccāna?

This that the monk, when thinking (meditation) is widespread

like as a single kingdom,

abides suffusing and pervading (that size in meditation);

and this that the monk, when thinking (meditation) is widespread

like as two or three kingdoms,

abides suffusing and pervading (that size in meditation) -

of these two developments of mind

which is the more widespread?"

"This that the monk, revered sir,

when thinking (meditation) is widespread

like as two or three kingdoms,

abides suffusing and pervading (that size) -

this of these two developments of mind

is the more widespread."

"What do you think about this, reverend Kaccāna?

This that the monk,

when thinking (meditation) is widespread

like as two or three kingdoms,

abides suffusing and pervading (that size in meditation);

and this that the monk,

when thinking (meditation) is widespread

like as the sea-girt earth,

abides suffusing and pervading (that size in meditation) -

of these two developments of mind

which is the more widespread?"

"This that the monk, revered sir,

when thinking (meditation) is widespread

like as the sea-girt earth,

abides suffusing and pervading (that size) -

this of these two developments of mind

is the more widespread."

"This is the cause, reverend Kaccāna,

this is the reason

that, although these devatās have uprisen into a single class of devatās,

there are some devatās there

of limited Light

and other devatās there

of boundless Light."

"It is good, revered Anuruddha,

but I have something further to ask on this matter.

Are those that[13] are devas of Light, revered sir,

all of tarnished Light,

or are there some devatās there of pure Light?"

"According to circumstances, revered Kaccāna, some devatās there

are of tarnished Light

but other devatās there

are of pure Light."

"What is the cause, revered Anuruddha,

what the reason

that, although these devatās have uprisen into a single class of devatās,

there are some devatās there

of tarnished Light

and other devatās there

of pure Light?"

[196] "Well then, reverend Kaccāna,

I will make a simile for you.

For it is by a simile

that some intelligent man here

understands the meaning of what is said.

It is as though, reverend Kaccāna,

the oil of a burning oil-lamp

is foul

and the wick is foul.

Because of the foulness of the oil

and the foulness of the wick,

(the lamp) burns but dimly.

Even so, reverend Kaccāna,

some monk here,

thinking of tarnished light,

abides suffusing and pervading (it in meditation);

his bodily unchastity[14] is not properly suppressed,

his sloth and torpor

are not properly removed,

and his restlessness and worry

are not properly disciplined.[15]

Because his bodily unchastity

is not properly suppressed,

and because his sloth and torpor

are not properly removed,

and because his restlessness and worry

are not properly disciplined,

he burns[16] but dimly.

At the breaking up of the body after dying

he arises in companionship

with the devas of tarnished Light.

It is as though, reverend Kaccāna,

the oil of a burning oil-lamp is pure

and the wick is pure.

Because of the purity of the oil

and the purity of the wick,

(the lamp) does not burn but dimly.

Even so, reverend Kaccāna, some monk here,

thinking of pure light,

abides suffusing and pervading (it in meditation);

his bodily unchastity

is properly suppressed,

and his sloth and torpor

are properly removed,

and his restlessness and worry

are properly disciplined.

Because his bodily unchastity

is properly suppressed,

and because his sloth and torpor

are properly removed,

and because his restlessness and worry

are properly disciplined,

he does not burn but dimly.

At the breaking up of the body after dying

he arises in companionship

with the devas of pure Light.

This, reverend Kaccāna, is the cause,

this the reason

that, although these devatās have uprisen into a single class of devatās,

there are some devatās there

of tarnished Light,

and other devatās there

of pure Light."

When this had been said, the venerable Abhiya Kaccāna spoke thus to the venerable Anuruddha:

"It is good, revered Anuruddha.

[197] Revered sir, the venerable Anuruddha did not speak thus:

'Thus have I heard'

or

'It ought to be so.'[17]

On the contrary, revered sir,

the venerable Anuruddha merely said

that these devatās are such

and those devatās are thus.

Revered sir, it occurs to me thus:

The venerable Anuruddha

must certainly have lived previously

and talked previously

and held converse previously

with these devatās."

"This speech of yours, reverend Kaccāna,

comes close

and challenges me to a statement;[18]

and I, moreover, will answer you.

For a long time have I, reverend Kaccāna,

lived previously with these devatās

and talked previously to them

and held converse previously with them."[19]

When this had been said,

the venerable Abhiya Kaccāna

spoke thus to Fivetools the carpenter:

"It is a gain for you, householder,

it is well gotten by you, householder,

that you got rid of the doubt you had

and also obtained a chance

to hear this disquisition on Dhamma."

Discourse with Anuruddha:

The Seventh

[1] Pañcakaṇga. See M. i. 386.

[2] attacatuttho as at M. i. 383.

[3] Defined at M. i. 297. Appamāṇa is "boundless" or "immeasurable."

[4] Mahaggata. This and appamāṇa are two words regularly connected with the brahmavihāra.

[5] Cf. M. i. 297.

[6] On pharitvā adhinvuccitva see Intr., p. xx.

[7] Text's reading appamāṇā ti should be appamāṇābhā ti, for which there is commentarial support as well as the gaining of the necessary textual consistency.

[8] Of their bodies, sarīra, MA.iv. 201.

[9] For carrying conjey, rice, oil, butter, fish, meat, MA. iv. 202.

[10] A variant reading calls him Sabhiya Kaccāna; this is adopted by D.P.P.N. (s.v. Sabhiya 3). There is a Sabhiya Kaccāna at S. iv. 401 f. See also K.S. iv. p. 202, n. 3.

[11] tadaṇgena; explained at MA. iv. 202 as taasā bhavupapattiyā aṇgena, according to the character of their uprising in a (new) becoming.

[12] cittabhāvanānaṃ.

[13] The yāvatā of the text should read yā tā as on text p. 148.

[14] kāyaduṭṭhulla; called kāyālasiyābhāvo at MA. iv. 202, "physical laziness."

[15] Restlessness and worry, and sloth and torpor are two of the five hindrances barring a man's attainment of the jhāna. I suspect that kāya-duṭṭhulla; is here in place of the more usual kāma-c-chanda, desire for sense-pleasures, the first of these five hindrances.

[16] The verb jhāyati means both to burn and to meditate; but the former is from the Skrt. kṣāyati and the latter from dhyāyati. It seems however that MA. iv. 202 interprets jhāyati (the monk's "burning" or meditation) by jalati, to burn, to shine. This only shows that meditation, jhāna, is a state of mental incandescence, a burning up of what is to be got rid of, a consuming of it, so that the pure light can shine forth.

[17] evaṃ arahati bhavituṃ.

[18] āsajja upanīyavācā bhāsitā, as at A. i. 172; see note at G.S. i. 166.

[19] MA. iv. 202 says that, fulfilling the excellences (pāramiyo), having gone forth in the going forth of sages, having practised the attainments, after 300 existences, he attained the Brahma-world.

Majjhima Nikāya

III. Upari Paṇṇāsa

3. Suññata Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

3. The Division on Emptiness

128. The Discourse on Defilements

Upakkilesa Suttaṃ

[197]

Thus have I heard:[1]

At one time the Lord was staying near Kosambī

in Ghosita's monastery.

Now at that time the monks of Kosambī,

who were disputatious,

quarrelsome

and contentious,

lived wounding one another

with the weapons of the tongue.[2]

Then a certain monk approached the Lord;

[153] having approached and greeted the Lord,

he stood at a respectful distance.

As he was standing at a respectful [198] distance, this monk spoke thus to the Lord:

"Revered sir, the monks of Kosambī,

who are disputatious,

quarrelsome

and contentious,

live wounding one another

with the weapons of the tongue.

It would be good, revered sir, if the Lord

out of compassion

were to approach these monks."

The Lord consented by becoming silent.

Then the Lord approached those monks

and having approached,

he spoke thus to those monks:

"Enough, monks;

no disputes,

no quarrels,

no contention,

no argument."

When this had been said,

a certain monk[3] spoke thus to the Lord:

"Revered sir, let the Lord,

the Dhamma-master, wait;

revered sir, let the Lord,

untroubled,

abide intent

on abiding in ease here and now,[4]

for it is we who will be (held) accountable

for this dispute,

quarrel,

contention

and argument."

■

And a second time the Lord spoke thus to those monks:

"Enough, monks;

no disputes,

no quarrels,

no contention,

no argument."

And a second time did that monk speak thus to the Lord:

"Revered sir, let the Lord,

the Dhamma-master, wait;

revered sir, let the Lord,

untroubled,

abide intent

on abiding in ease here and now,

for it is we who will be (held) accountable

for this dispute,

quarrel,

contention

and argument."

And a third time the Lord spoke thus to those monks:

"Enough, monks;

no disputes,

no quarrels,

no contention,

no argument."

And a third time did that monk speak thus to the Lord:

"Revered sir, let the Lord,

the Dhamma-master, wait;

revered sir, let the Lord,

untroubled,

abide intent

on abiding in ease here and now,

for it is we who will be (held) accountable

for this dispute,

quarrel,

contention

and argument."

Then the Lord,[5]

having dressed early in the morning,

taking his bowl and robe,

entered Kosambī for almsfood.

Having walked in Kosambī for almsfood

and returning from the alms-gathering

after the meal,

he packed away his lodging

and, taking his bowl and robe,

spoke these verses as he was standing:

[154]"When all in chorus bawl, none feels a fool,

nor though the Order is divided, thinks otherwise.

With wandering wits the wiseacres range all the field of talk;

with mouths agape to full extent, what leads them on they know not.

They who (in thought) belabour this: That man

has me abused, has hurt, has worsted me,

has me despoiled: in these wrath's not allayed.

They who do not belabour this: That man

has me abused, has hurt, has worsted me,

has me despoiled: in them is wrath allayed.

[199] Nay, not by wrath are wrathful moods allayed here (and) at any time,

but by not-wrath are they allayed: this is an (ageless) endless rule.

Some others don't discern that here we straitened are (in life, in time),

but those who do discern, thereby their quarrels are allayed.

Ruffians who maim and kill, steal cattle, steeds,

and wealth, who plunder realms - for these is concord.

Why should there not be for you?

If one find friend with whom to fare

Rapt in the well-abiding, apt,

surmounting dangers one and all,

with joy fare with him mindfully.

Finding none apt with whom to fare,

none in the well-abiding rapt,

as rajah quits the conquered realm,

fare lonely as bull-elephant in elephant-jungle.

Better the faring of one alone

than companionship with the foolish;

fare lonely, unconcerned, working no evil,

as bull-elephant in elephant-jungle."

Then the Lord, having spoken these verses

as he was standing,

approached Bālakaloṇakāra village.

Now at that [155] time

the venerable Bhagu was staying in Bālakaloṇakāra village.

Then the venerable Bhagu

saw the Lord coming from afar;

seeing him,

he made ready a seat

and water for the feet.

The Lord sat down on the seat made ready,

and as he was sitting down

he bathed his feet.

Then the venerable Bhagu,

having greeted the Lord,

sat down at a respectful distance.

The Lord spoke thus

to the venerable Bhagu

as he was sitting down at a respectful distance:

"I hope, monk,

things are going well with you,

I hope you are keeping going,

I hope you are not short of almsfood?"

"Things are going well with me, Lord,

I am keeping going, Lord,

and I, revered sir,

am not short of almsfood."

Then the Lord, [200]

having delighted,

rejoiced,

roused,

gladdened

the venerable Bhagu with talk on dhamma,

rising from his seat,

approached the Eastern Bamboo Grove.

Now at that time[6] the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila

were staying in the Eastern Bamboo Grove.

The keeper of the grove

saw the Lord coming in the distance,

and seeing him

he spoke thus to the Lord:

"Do not, recluse,

enter this grove;

there are three young men of family staying here

desiring Self;

do not cause them discomfort."

But the venerable Anuruddha

heard the keeper of the grove

conferring with the Lord;

on hearing him,

he spoke thus to the keeper of the grove:

"Do not, good grove-keeper,

impede the Lord.

It is our Teacher,

the Lord,

who is arriving."

Then the venerable Anuruddha

approached the venerable Nandiya

and the venerable Kimbila,

and having approached

he spoke thus to the venerable Nandiya

and the venerable Kimbila:

"Go forward, venerable ones,

go forward, venerable ones,

our Teacher,

the Lord,

is arriving."

Then the venerable Anuruddha

and the venerable Nandiya

and the venerable Kimbila,

went out to meet the Lord.

One received his bowl and robe,

one made ready a seat,

one set out water for the feet.

Then the Lord sat down

on the seat made ready;

as he was sitting down

the Lord bathed his feet.

Then these venerable ones,

having greeted the Lord,

sat down at a respectful distance.

As the venerable Anuruddha

was sitting down at a respectful distance,

the Lord spoke thus:

"I hope things are going well with you, Anuruddhas,[7]

I hope you are keeping going,

I hope you are not short of almsfood?

[156] "Things are going well with us, Lord,

we are keeping going, Lord,

and, revered sir,

we are not short of almsfood."

"I hope that you, Anuruddhas,

are living all together

on friendly terms

and harmoniously,

as milk and water blend,

regarding one another

with the eye of affection?"

"Yes, certainly, revered sir,

we are living all together

on friendly terms

and harmoniously,

as milk and water blend,

regarding one another

with the eye of affection."

"And how is it that you, Anuruddhas,

are living all together

on friendly terms

and harmoniously,

as milk and water blend,

regarding one another

with the eye of affection?"

"As to this, revered sir,

it occurred to me:

'Indeed it is a gain for [201] me,

indeed it is well gotten by me,

that I am living with such fellow Brahma-farers.'

On account of this, revered sir,

for these venerable ones

friendliness as to acts of body

friendliness as to acts of speech

friendliness as to acts of thought,

whether openly or in private,

has risen up in me.

Because of this, revered sir,

it occurred to me:

'Now, suppose that I,

having surrendered my own mind,

should live only according to the mind

of these venerable ones?

So I, revered sir,

having surrendered my own mind,

am living only according to the mind

of these venerable ones.

Revered sir, we have divers bodies,

but assuredly only one mind."

■

And the venerable Nandiya too

spoke thus to the Lord:

"As to this, revered sir,

it occurred to me:

'Indeed it is a gain for me,

indeed it is well gotten by me,

that I am living with such fellow Brahma-farers.'

On account of this, revered sir,

for these venerable ones

friendliness as to acts of body

friendliness as to acts of speech

friendliness as to acts of thought,

whether openly or in private,

has risen up in me.

Because of this, revered sir,

it occurred to me:

'Now, suppose that I,

having surrendered my own mind,

should live only according to the mind

of these venerable ones?

So I, revered sir,

having surrendered my own mind,

am living only according to the mind

of these venerable ones.

Revered sir, we have divers bodies,

but assuredly only one mind."

■

And the venerable Kimbila too

spoke thus to the Lord:

"As to this, revered sir,

it occurred to me:

'Indeed it is a gain for me,

indeed it is well gotten by me,

that I am living with such fellow Brahma-farers.'

On account of this, revered sir,

for these venerable ones

friendliness as to acts of body

friendliness as to acts of speech

friendliness as to acts of thought,

whether openly or in private,

has risen up in me.

Because of this, revered sir,

it occurred to me:

'Now, suppose that I,

having surrendered my own mind,

should live only according to the mind

of these venerable ones?

So I, revered sir,

having surrendered my own mind,

am living only according to the mind

of these venerable ones.

Revered sir, we have divers bodies,

but assuredly only one mind."

"Thus it is that we, revered sir,

are living all together

on friendly terms

and harmoniously,

as milk and water blend,

regarding one another

with the eye of affection."

"Good, it is good, Anuruddhas.

But I hope that you, Anuruddhas,

are living diligent,

ardent,

self-resolute?"

[157] "Yes, certainly, revered sir,

we are living diligent,

ardent,

self-resolute."

"And how is it that you, Anuruddhas,

are living diligent,

ardent,

self-resolute?"

"As to this, revered sir,

whoever of us returns first

from (going to) a village for almsfood

makes ready a seat,

sets out water for drinking and water for washing (the feet), and sets out a refuse-bowl.

Whoever returns last

from (going to) a village for almsfood,

if there are the remains of a meal

and if he so desires,

he eats them;

if he does not desire to do so,

he throws them out

where there are no crops,

or he drops them into water

where there are no living creatures;

he puts up the seat,

he puts away the water for drinking

and the water for washing,

he puts away the refuse-bowl,

he sweeps the refectory.

Whoever sees a vessel for drinking-water

or a vessel for washing-water

or a vessel (for water) for rinsing after evacuation,

void and empty,

he sets out (water).

If it is impossible for him (to do this)

by a movement of his hand,

having invited a companion to help us

by signalling (to him) with the hand,

we set out (the water);

but we do not, revered sir,

for such a reason,

break into speech.

And then we, revered sir,

once in every five nights

sit down together for talk on dhamma.

It is thus, revered sir,

that we are living diligent,

ardent,

self-resolute."[8]

[202] "Good, it is good, Anuruddhas.

But have you, Anuruddhas,

while living thus diligent,

ardent,

self-resolute,

attained states of further-men,

the excellent knowledge and insight

befitting the ariyans,

an abiding in comfort?"[9]

"As to this, we, revered sir,

while living diligent,

ardent,

self-resolute,

perceive the light-manifestation[10]

as well as the appearance[11] of material shapes.[12]

But soon the light-manifestation vanishes for us

as well as the appearance of material shapes;

and we do not understand the reason."[13]

■

"But the reason

should be understood by you, Anuruddhas.

I, too, Anuruddhas,

before the Self-Awakening

while I was yet the Bodhisatta,

not fully awakened,

perceived the light-manifestation

as well as the appearance of material shapes.

But soon the light-manifestation [158] vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'Doubt has arisen in me;

and because there was [203] doubt,

concentration fell away from[14] me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I will act in such a way

that doubt will not arise in me again.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

as well as the appear-ance of material shapes.

■

But soon the light-manifestation vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'Lack of proper attention[15]

has arisen in me;

and because there was lack of proper attention,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I will act in such a way

that doubt will not arise in me again

nor lack of proper attention.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

as well as the appearance of material shapes.

■

But soon the light-manifestation vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'Sloth and torpor has arisen in me;

and because there was sloth and torpor,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I will act in such a way

that doubt will not arise in me again

nor lack of proper attention

nor sloth and torpor.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

as well as the appear-ance of material shapes.

■

But soon the light-manifestation vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'Consternation has arisen in me;

and because there was consternation,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.'

Anuruddhas, it is as though a man were going along a high road

and murderers should jump out at him

from both sides;

consternation would arise in him

from such a source.[16]

Even so, Anuruddhas, did consternation arise in me,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I thought:

'I will act [159] in such a way

that doubt will not arise in me again

nor lack [204]of proper attention

nor sloth and torpor

nor consternation.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

as well as the appear-ance of material shapes.

■

But soon the light-manifestation vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'Elation[17] has arisen in me;

and because there was elation,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

Anuruddhas, it is as though a man

who was seeking for one opening

to (some hidden) treasure

were to come at one and the same time

on five openings to the treasure;[18]

from that source

elation would arise in him.

Even so, Anuruddhas,

elation arose in me;

and because there was elation,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I thought:

'I will act in such a way

that doubt will not arise in me again

nor lack of proper attention

nor sloth and torpor

nor consternation

nor elation.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

as well as the appear-ance of material shapes.

■

But soon the light-manifestation vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'Distress has arisen in me;

and because there was distress,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I will act in such a way

that doubt will not arise in me again

nor lack of proper attention

nor sloth and torpor

nor consternation

nor elation

nor distress.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

as well as the appear-ance of material shapes.

■

But soon the light-manifestation vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'Too much energy[19] has arisen in me;

and because there was too much energy,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

Anuruddhas, it is as though a man

were to take such a tight grip of a quail

that it died then and there.

Even so, Anuruddhas,

did too much energy arise in me;

and because there was too much energy,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I thought:

'I will act in such a way

that doubt will not arise in me again

nor lack of proper attention

nor sloth and torpor

nor consternation

nor elation

nor distress

nor too much energy.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

as well as the appear-ance of material shapes.

■

But soon the light-manifestation vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'Too feeble an energy [160] has arisen in me;

and because there was too feeble an energy;

and because there was too much energy,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

Anuruddhas, it is as though a man

were to take such a loose [205] grip of a quail

that it could fly up out of his hand.

Even so, Anuruddhas, did too feeble an energy arise in me;

and because there was too feeble an energy,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I thought:

'I will act in such a way

that doubt will not arise in me again

nor lack of proper attention

nor sloth and torpor

nor consternation

nor elation

nor distress

nor too much energy

nor too feeble an energy.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

as well as the appear-ance of material shapes.

■

But soon the light-manifestation vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'Longing[20] has arisen in me;

and because there was longing,

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I thought:

'I will act in such a way

that doubt will not arise in me again

nor lack of proper attention

nor sloth and torpor

nor consternation

nor elation

nor distress

nor too much energy

nor too feeble an energy

nor longing.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

as well as the appear-ance of material shapes.

■

But soon the light-manifestation vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'Perception of diversity has arisen in me;

and because there was perception of diversity;

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I thought:

'I will act in such a way

that doubt will not arise in me again

nor lack of proper attention

nor sloth and torpor

nor consternation

nor elation

nor distress

nor too much energy

nor too feeble an energy

nor longing

nor perception of diversity.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

as well as the appear-ance of material shapes.

■

But soon the light-manifestation vanished for me

as well as the appearance of material shapes.

Anuruddhas, this occurred to me:

'Now what is the cause,

what the reason

that the light-manifestation vanishes for me

as well as the appearance of material shapes?'

Anuruddhas, this occurred to me:

'A state of being too intent on material shapes has arisen in me;

and because there was a state of being too intent on material shapes;

concentration fell away from me;

when concentration falls away,

the light-manifestation vanishes

as well as the appearance of material shapes.

So I thought:

'I will act in such a way

that doubt will not arise in me again

nor lack of proper attention

nor sloth and torpor

nor consternation

nor elation

nor distress

nor too much energy

nor too feeble an energy

nor longing

nor perception of diversity

nor the state of being too intent on material shapes.'

So I, Anuruddhas,

knowing that doubt is a defilement of the mind,[21]

got rid of the defilement of the mind that is doubt.

Knowing that lack of proper attention

is a defilement of the mind,

I got rid of the defilement of the mind

that is lack of proper attention.

Knowing that sloth and torpor

is a defilement of the mind,

I got rid of the defilement of the mind

that is sloth and torpor.

Knowing that consternation

is a defilement of the mind,

I got rid of the defilement of the mind

that is consternation.

Knowing that elation

is a defilement of the mind,

I got rid of the defilement of the mind

that is elation.

Knowing that distress

is a defilement of the mind,

I got rid of the defilement of the mind

that is distress.

Knowing that too much [206] energy

is a defilement of the mind,

I got rid of the defilement of the mind

that is too much energy.

Knowing that too feeble an energy

is a defilement of the mind,

I got rid of the defilement of the mind

that is too feeble an energy.

Knowing that longing

is a defilement of the mind,

I got rid of the defilement of the mind

that is longing.

Knowing that perception of diversity

is a defilement of the mind,

I got rid of the defilement of the mind

that is perception of diversity.

Knowing that the state of being too intent on material shapes

[161] is a defilement of the mind,

I got rid of the defilement of the mind

that is the state of being too intent on material shapes.

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

perceived the light-manifestation

but did not see material shapes;

then for a whole night

and a whole day

and a whole night and day

I saw material shapes

but did not perceive the light-manifestation.

Concerning this, Anuruddhas,

it occurred to me:

'Now, what is the cause,

what the reason

that I perceived the light-manifestation

but did not see material shapes;

and then for a whole night

and a whole day

and a whole night and day

I saw material shapes

but did not perceive the light-manifestation?'

Concerning this, Anuruddhas,

it occurred to me:

'It was at the time when I,

not paying proper attention

to the reflex-image of material shapes,[22]

was paying attention

to the reflex-image of the light-manifestation

that I perceived the light-manifestation

but did not see material shapes.

But it was at the time when I,

not paying proper attention

to the reflex-image of the light-manifestation,

was paying attention

to the reflex-image of material shapes

that, for a whole night

and a whole day

and a whole night and day,

I saw material shapes

but did not perceive the light-manifestation.'

So I, Anuruddhas, living diligent,

ardent,

self-resolute,

both perceived a limited light-manifestation[23]

and saw a limited (number of) material shapes;

and for a whole night

and a whole day

and a whole night and day

I perceived a boundless light-manifestation

and saw a boundless (number of) material shapes.

Concerning this,

it occurred to me, Anuruddhas:

' Now, what is the cause,

what the reason

that I both perceive a limited light-manifestation

and see a limited (number of) material shapes

as well as for a whole night

and a whole day

and a whole night and day

perceive a boundless light-manifestation

and see a boundless (number of) material shapes?'

Concerning this,

it occurred to me, Anuruddhas:

'At the time when concentration is limited

my vision is limited,

so with limited vision [207]

I both perceive a limited light-manifestation

and see a limited (number of) material shapes.

But at the time

when my concentration is not limited

my vision is boundless,

so with boundless vision

for a whole night

and a whole day

and a whole night and day

I both perceive a boundless light-manifestation

and see a boundless (number of) material shapes.'

When [162] I knew, Anuruddhas,

that doubt was a defilement of the mind,

the defilement of the mind

that is doubt

was got rid of.

When I knew that lack of proper attention

was a defilement of the mind,

the defilement of the mind

that is lack of proper attention

was got rid of.

When I knew sloth and torpor was a defilement of the mind,

the defilement of the mind

that is sloth and torpor

was got rid of.

When I knew that consternation was a defilement of the mind,

the defilement of the mind

that is consternation

was got rid of.

When I knew that elation was a defilement of the mind,

the defilement of the mind

that is elation

was got rid of.

When I knew that distress was a defilement of the mind,

the defilement of the mind

that is distress

was got rid of.

When I knew that too much energy was a defilement of the mind,

the defilement of the mind

that is too much energy

was got rid of.

When I knew that too feeble an energy was a defilement of the mind,

the defilement of the mind

that is too feeble an energy

was got rid of.

When I knew that longing was a defilement of the mind,

the defilement of the mind

that is longing

was got rid of.

When I knew that perception of diversity

was a defilement of the mind,

the defilement of the mind

that is perception of diversity

was got rid of.

When I knew that the state of being too intent on material shapes

was a defilement of the mind,

the defilement of the mind

that is the state of being too intent on material shapes

was got rid of.

Concerning this, it occurred to me, Anuruddhas:

'Those that were defilements of my mind

are got rid of by me.

Truly now

I am developing concentration

by three modes.'[24]

So I, Anuruddhas,

developed the concentration

that has initial thought and discursive thought;

and I developed the concentration

that is without initial thought

and has only discursive thought;[25]

and I developed the concentration

that is without initial thought

and without discursive thought.

And I developed the concentration

that has rapture;[26]

and [208] I developed the concentration

that is without rapture;[27]

and I developed the concentration

that is accompanied by delight;[28]

and I developed the concentration

that is accompanied by equanimity.[29]

When, Anuruddhas, there was developed in me

the concentration

that has initial and discursive thought,

when there was developed the concentration

that is without initial thought

and has only discursive thought,

when there was developed the concentration

that is without initial thought

and without discursive thought,

and when there was developed the concentration

that has rapture,

and when there was developed the concentration

that is without rapture,

and when there was developed the concentration

that is accompanied by delight,

and when there was developed the concentration

that is accompanied by equanimity,

then the knowledge and vision arose in me:

Unshakable is freedom of mind for me,

this is the last birth,

there is not now again-becoming."

Thus spoke the Lord.

Delighted, the venerable Anuruddha

rejoiced in what the Lord had said.

Discourse on Defilements;

The Eighth

[1] Cf. Vin. i. 341, 349 ff., and see notes at B.D. iv. 488 f. and 498 ff.

[2] This is the same as the opening of the Kosambīya Sutta (M. Sta. 48).

[3] Called at Vin. i. 341 "one who spoke what was not-dhamma."

[4] See M.L.S. ii. Intr., p. xxvii ff.

[5] As at Vin. i. 349 ff. See B.D. iv. 498 ff. for notes.

[6] From here also at M. i. 205 ff. See M.L.S. i. 257 ff. for notes.

[7] The plural, Anuruddhā, is used in place of the names of the three separate monks.

[8] Vin. i. 352 goes on differently from here.

[9] M. i. 207 goes on differently from here.

[10] obhāsa. See Intr., p. xxi; P.T.C. s.v. obhāsa for further references; and also A. iv. 302 where obhāsa occurs and is translated at G.S. iv. 201 by E.M. Hare as "auras," and he quotes the Comy.; "rays known to the clairvoyant." The "clairvoyant" must be understood as one who, in meditation, has won the knowledge of deva-vision; it is with this that he "sees," cf. MA. iv. 207: dibbacakkhunā rūpadasmnañ ca sañjānāma. Nyanatiloka, in Bud. Dicty., says, s.v. obhāsa, "Effulgence of light, Aura appearing at times during deep Insight (vipassanā) may become a 'defilement of insight,' vipassanūpakkilesa." Obhāsa is a difficult word for a translator and its meaning or meanings, for these seem to vary from context to context, need further investigation. "Effulgence of light" is perhaps rather too strong, and "aura" can hardly be accepted as the right rendering. Nor will "light" do for, though light is implied, there is the definite and important word āloka. This and obhāsa occur in the same passage at D. i, 220 and certainly appear to have different meanings. At M. iii. 120 I have translated obhāsa in a context that has nothing to do with meditation as "radiance," that is "effulgence of light," and for the above I tentatively suggest light-manifestation or light-radiation; see under avabhāsa in the Skrt. lexicons. According to MA. iv. 207 the obhāsa in this passage is preparatory, parikammobhāsa.

[11] dassana, appearance, showing.

[12] This appears to mean they are perceived extra-sensibly for MA. iv. 207 says "We perceive the appearance of material shapes through deva-vision ... seeing a variety of material shapes through deva-vision," and the whole passage points to processes in meditation.

[13] nimitta.

[14] According to MA. iv. 207 this is parikamma-samādhi, preparatory concentration. Cavi, which I have here rendered as "fell away," is the aorist of cavati, a verb used regularly for the passing, deceasing or falling from one existence (to be reborn in another). Above however it is clearly not being used in this special sense.

[15] amanasikāra.

[16] I follow the v.l.'s tato nidānaṃ in preference to the text's ubhatonidānaṃ, from both sources, perhaps thinking of the two murderers.

Ubbilla. Jubilation, but 'Ubilation' Sp? which I cannot find in the dictionary.

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

3. Suññata Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

3. The Division on Emptiness

129. Discourse on Fools and the Wise

Bāla-Paṇḍita Suttaṃ

[209]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, these are the three marks of a fool,[1]

signs of a fool,

stamps of a fool.

What three?

As to this, monks, a fool is one thinking wrong thoughts,[2]

speaking wrong words,[3]

a doer of deeds wrongly done.[4]

If, monks, a fool were not one thinking wrong thoughts,

speaking wrong words,

and a doer of deeds wrongly done,

how could the wise know of him:

This fine fellow is a fool,

not a true man?

It is because, monks, a fool is one thinking wrong thoughts,

speaking wrong words,

and a doer of deeds wrongly done,

that the wise know of him:

This fine fellow is a fool,

not a true man.

Monks, he who is a fool

experiences a threefold anguish and dejection

here and now.

If, monks, a fool is sitting down

in an assembly room

or by a carriage-road

or at a cross-roads

and if the people there held appropriate suitable talk about him

and if, monks, the fool were one who made onslaught on creatures,

were a taker of what had not been given,

one who behaved wrongly in regard to sense-pleasures,

a liar,

and one given up to occasions for sloth

consequent upon (drinking) arrack,

toddy

and strong liquor,

and if, monks, it then occurs to that fool:

'These people are holding an appropriate suitable talk about me,

for these states exist in me

and I engage in[5] these states,'

this, monks, is the first (kind of) anguish and dejection

that the fool experiences

here and now.

■

And again, monks, a fool sees kings

who, having arrested a thief,

an evil-doer,

are meting out various punishments:[6]

they lash [210] him with whips,

and they lash him with canes,

and they lash him with (birch) rods,

and they cut off his hand,

and they cut off his foot,

and they cut off his hand and foot,

and they cut off his his ear,

and they cut off his his nose,

and they cut off his his ear and nose,

and they give him the 'gruel-pot' punishment,

and they give him the 'shell-tonsure' punishment,

and they give him the 'Rāhu's mouth' punishment,

and they give him the 'fire-garland' punishment,

and they give him the 'flaming hand' punishment,

and they give him the 'hay-twist' punishment,

and they give him the 'bark-dress' punishment,

and they give him the 'antelope' punishment,

and they give him the 'flesh-hooking' punishment,

and they give him the 'disc-slice' punishment,

and they give him the 'pickling process' punishment,

and they give him the 'circling the pin' punishment,

and they give him the 'straw-mattress,'

and they spray him with burning oil,

give him as food to the dogs,

impale him alive on stakes,

and they decapitate him with a sword.

Thereupon, monks, it occurs to the fool:

'Because of such and such evil deeds

kings, having arrested a thief,

an evil-doer,

mete out various punishments:

they lash him with whips,

and they lash him with canes,

and they lash him with (birch) rods,

and they cut off his hand,

and they cut off his foot,

and they cut off his hand and foot,

and they cut off his his ear,

and they cut off his his nose,

and they cut off his his ear and nose,

and they give him the 'gruel-pot' punishment,

and they give him the 'shell-tonsure' punishment,

and they give him the 'Rāhu's mouth' punishment,

and they give him the 'fire-garland' punishment,

and they give him the 'flaming hand' punishment,

and they give him the 'hay-twist' punishment,

and they give him the 'bark-dress' punishment,

and they give him the 'antelope' punishment,

and they give him the 'flesh-hooking' punishment,

and they give him the 'disc-slice' punishment,

and they give him the 'pickling process' punishment,

and they give him the 'circling the pin' punishment,

and they give him the 'straw-mattress,'

and they spray him with burning oil,

give him as food to the dogs,

impale him alive on stakes,

and they decapitate him with a sword.

But these states exist in me

and I engage in these states.

So if kings should know about me,

they might have me arrested too,

and mete out various punishments:

they might lash me with whips,

they might lash me with canes,

they might lash me with (birch) rods,

they might cut off my hand,

they might cut off my foot,

they might cut off my hand and foot,

they might cut off my my ear,

they might cut off my my nose,

they might cut off my his ear and nose,

they might give me the 'gruel-pot' punishment,

they might give me the 'shell-tonsure' punishment,

they might give me the 'Rāhu's mouth' punishment,

they might give me the 'fire-garland' punishment,

they might give me the 'flaming hand' punishment,

they might give me the 'hay-twist' punishment,

they might give me the 'bark-dress' punishment,

they might give me the 'antelope' punishment,

they might give me the 'flesh-hooking' punishment,

they might give me the 'disc-slice' punishment,

they might give me the 'pickling process' punishment,

they might give me the 'circling the pin' punishment,

they might give me the 'straw-mattress,'

they might spray me with burning oil,

give me as food to the dogs,

impale me alive on stakes,

and they decapitate me with a sword.'

This, monks, is the second (kind' of) anguish and dejection

that the fool experiences

here and now.

■

And again, monks,

while a fool is on a chair

or bed

or lying on the ground,

at such a time those evil deeds

that he has formerly wrongly done

by body,

speech

and thought

rest on him,

lie on him,

settle on him.[7]

Monks, as at eventide

the shadows of the great mountain peaks

rest,

lie

and settle on the earth,

so, monks, do these evil deeds

that the fool has formerly wrongly done

by body,

speech

and thought

rest,

lie

and settle on him

as he is on a chair

or bed

or lying on the ground.

Thereupon, monks, it occurs thus to the fool:

'Indeed what is lovely

has not been done by me,[8]

what is skilled

has not been done,

no refuge against fearful (consequences)[9]

has been made,

evil has been done,

cruelty has been done,

violence has been done.

Insofar as there is a bourn

for those who have not done what is lovely,

have not done what is skilled,

have not made a refuge against fearful (consequences),

who have done evil, cruelty and violence,

to that bourn I am going hereafter.'

He grieves,

mourns,

laments,

beats his breast,

wails

and falls into disillusionment.

This, [211] monks, is the third (kind of) anguish and dejection

that the fool experiences

here and now.

■

He, monks,[10] who is a fool,

having fared wrongly in body,

having fared wrongly in speech,

having fared wrongly in thought,

at the breaking up of the body after dying

arises in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell.

Anyone, monks, speaking rightly of him

would say he is thoroughly undesirable,

thoroughly disagreeable,

thoroughly unpleasant,

as in speaking rightly of Niraya Hell

he would say it is thoroughly undesirable,

thoroughly disagreeable,

thoroughly unpleasant.

As to this, monks,

even a simile is not easy,

so many are the anguishes of Niraya Hell."

When this had been said,

a certain monk spoke thus to the Lord:

"But is it possible

to make a simile for me, revered sir?"

"It is possible, monk,"

the Lord said.

"It is as though, monk,

men should arrest a thief,

an evil-doer,

and bring him before the king,

with the words:

'This, sire, is a thief,

an evil-doer to you.

Decree for him

whatever punishment you wish,'

and the king should speak thus concerning him:

'Go along, good sirs,

stab[11] this man early in the morning

with a hundred spears.'

And early in the morning

they would stab him with a hundred spears.

Then at midday the king would speak thus:

'My good fellows,

how is that man?'

'He is still alive, sire.'

Then the king would speak thus concerning him:

'Go along, good sirs,

stab this man at midday

with a hundred spears.'

And at midday they would stab him with a hundred spears.

Then towards evening

the king would speak thus:

'My good fellows,

how is that man?'

'He is still alive, sire.'

Then the king would speak thus concerning him:

'Go along, good sirs,

stab this man towards evening

with a hundred spears.'

And towards evening

they would stab him with a hundred spears.

What do you think about this, monks,

would not that man,

while he was being stabbed with three hundred spears,

from that source experience anguish and dejection?"

"That man, revered sir,

being stabbed with only one spear

from that source would experience anguish and dejection.

How much more then[12]

with three hundred spears?"

[212] Then the Lord,

having picked up a small stone the size of his hand,

addressed the monks,

saying:

"What do you think about this, monks?

Now, which is the greater,

this small stone,

the size of my hand,

that I have picked up,

or the Himalaya,[13] lord of mountains?"

"This small stone, revered sir,

that the Lord picked up,

the size of his hand,

is insignificant;

compared with the Himalaya, lord of mountains,

it does not count,

it does not amount even to an infinitesimal fraction (of it),

it cannot even be compared (with it)."[14]

"Even so, monks, that anguish and dejection

that that man experiences

while he is being stabbed with three hundred spears,

compared with the anguish of Niraya Hell

does not count,

it does not amount even to an infinitesimal fraction (of it),

it cannot even be compared (with it).

Monks, the guardians of Niraya Hell

subject him to what is called the fivefold pinion.[15]

They drive a red-hot iron stake

through each hand

and each foot

and a red-hot iron stake

through the middle of his breast.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time[16]

until he makes an end of that evil deed.

Then the guardians of Niraya Hell

lay him down

and plane him with adzes.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

place him feet up

and head down

and plane him with razors.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

bind him to a chariot

and drive him up and down

over ground that is burning,

aflame,

ablaze.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

push him up and down

a great mountain slope

of glowing cinders,

burning,

aflame,

ablaze.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

take him,

feet up and head down,

and plunge him into a glowing brazen cauldron,

burning,

aflame,

ablaze.

There he is boiled

and rises to the surface with the [213] scum.

Boiling there

and rising to the surface with the scum,

he comes up once

and goes down once

and once he goes across.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

toss him into the Great Niraya Hell.

Now, monks, this Great Niraya Hell[17]

(is so described):

Four-cornered and with four gates,[18]

It is divided into equal portions,

Encircled by an iron wall, with a roof of iron above;

Its incandescent floor is made of glowing iron;

All round it stands a hundred yojanas square.[19]

In many a disquisition could I, monks,

talk a talk about Niraya Hell,

but it is not easy to describe in full,[20] monks,

so many are the anguishes of Niraya Hell.

There are, monks, animals,

breathing creatures

that are grass-eaters.

These eat moist and dry grasses,

chewing them with their teeth.

And which, monks, are the animals,

the breathing creatures,

that are grass-eaters?

Horses,

cattle,

asses,

sheep,

deer,

and whatever other animals,

breathing creatures

there are that are grass-eaters.

Monks, that fool

who formerly enjoyed tastes here,

having done evil deeds here,

at the breaking up of the body after dying

arises in companionship

with those beings that are grass-eaters.

There are, monks, animals,

breathing creatures

that are dung-eaters.

Having smelt the smell of dung from afar

they run up,

thinking:

'We will eat here,

we will eat here.'

Monks, it is like brahmans

who run up at the smell of a sacrifice,

thinking:

'We will eat here,

we will eat here' -

even so, monks, there are animals,

breathing creatures

that are dung-eaters.

These having smelt the smell of dung from afar

run up,

thinking:

'We will eat here,

we will eat here.'

And which, monks arc the animals,

the breathing creatures

that are dung-eaters?

Cocks,

swine,

dogs,

jackals,

and whatever other animals,

breathing creatures

there are

that are dung-eaters.

Monks, that fool

who formerly enjoyed tastes here,

[214] having done evil deeds here,

at the breaking up of the body after dying

arises in companionship

with those beings that are dung-eaters.

There are, monks, animals,

breathing creatures

that are born in the dark,

grow old in the dark

and die in the dark.

And which, monks, are the animals,

the breathing creatures

that are born,

grow old

and die

in the dark?

Beetles,

maggots,

earth-worms

and whatever other animals,

breathing creatures there are

that are born,

grow old

and die

in the dark.

Monks, that fool

who formerly enjoyed tastes here

having done evil deeds here,

at the breaking up of the body after dying

arises in companionship

with those beings that are born,

grow old

and die in the dark.

There are, monks, animals,

breathing creatures

that are born in water,

grow old in water,

die in water.

And which, monks, are the animals,

the breathing creatures

that are born,

grow old

and die in water?

Fishes,

turtles,

crocodiles

and whatever other animals,

breathing creatures

there are

that are born,

grow old

and die

in water.

Monks, that fool

who formerly enjoyed tastes here

having done evil deeds here,

at the breaking up of the body after dying

arises in companionship

with those beings that are born,

grow old

and die

in water.

There are, monks, animals,

breathing creatures

that are born in filth,

grow old in filth,

die in filth.

And which, monks, are the animals,

the breathing creatures

that are born,

grow old

and die in filth?

Those beings, monks,

that are born in rotting fish

or that grow old in rotting fish

or that die in rotting fish;

that are born in rotting carcases

or that grow old in rotting carcases

or that die in rotting carcases;

that are born in rotting rice

or that grow old in rotting rice

or that die in rotting rice;

that are born in a pool at the entrance to a village

or that grow old in a pool at the entrance to a village

or that die in a pool at the entrance to a village;

that are born in a dirty pool near a village

or that grow old in a dirty pool near a village

or that die in a dirty pool near a village.

Monks, that fool who formerly enjoyed tastes here,

having done evil deeds here,

at the breaking up of the body after dying

arises in companionship

with those beings that are born in filth,

grow old in filth,

die in filth.

In many a disquisition could I, monks,

talk a talk about animal birth,

but it is not easy to describe in full, monks,

so many are the anguishes of animal birth.

Monks, it is like a man

who might throw a yoke with one hole[21]

into the sea.

An easterly wind might take it westwards,

a westerly wind might take it eastwards,

a northerly wind might take it southwards,

a southerly wind might take it northwards.

There might be [215] a blind turtle there

who came to the surface

once in a hundred years.

What do you think about this, monks?

Could that blind turtle

push his neck through that one hole in the yoke?"

"If at all,[22] revered sir,

then only once in a very long while."

"Sooner or later, monks,

could the blind turtle

push his neck through the one hole in the yoke;

more difficult than that,

do I say, monks,

is human status once again

for the fool who has gone to the Downfall.

What is the cause of that?

Monks, there is no Dhamma-faring there,

no even-faring,

no doing of what is skilled,

no doing of what is good.

Monks, there is devouring of one another there

and feeding on the weak.[23]

Monks, if some time or other

once in a very long while

that fool came to human status (again),

he would be born into those families that are low;[24]

a family of low caste

or a family of hunters

or a family of bamboo-plaiters

or a family of cartwrights

or a family of refuse-scavengers,[25]

in such a family as is needy,

without enough to drink

or to eat,

where a covering for the back

is with difficulty obtained.

Moreover, he would be ill-favoured,

ugly,

dwarfish,

sickly,

blind

or deformed

or lame

or paralysed;

he would be unable to get food,

drink,

clothes,

vehicles,

garlands,

scents and perfumes,

bed,

dwelling,

and lights;

he would fare wrongly in body,

wrongly in speech,

wrongly in thought.

Because he had fared wrongly in body,

speech

and thought,

at the breaking up of the body after dying

he would arise in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.

Monks, it is as though a gambler

at the very first losing throw (at dice)

were to lose his son,

his wife

and all his property

and, further,

were to undergo imprisonment himself.

Insignificant, monks,

is that losing throw

by which the gambler

at the very first losing throw

were to lose his son,

his wife

and all his property

and, further,

were to undergo imprisonment himself.

Greater than this

is the losing throw

by which the fool,

having fared wrongly in body,

wrongly in speech,

wrongly in thought,

at the breaking up of the body after dying

arises in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell.

This, monks, is the fool's condition,

completed in its entirety.[26]

§

[216] These, monks, are the three marks of a wise man,

signs of a wise man,

stamps of a wise man.

What three?

As to this, monks,

a wise man is one thinking right thoughts,

speaking right words,

and a doer of deeds rightly done.

If, monks, a wise man

were not one thinking right thoughts,

speaking right words,

a doer of deeds rightly done,

how could the wise know of him:

This worthy man is a wise man,

a true man?

It is because, monks, a wise man is one thinking right thoughts,

speaking right words,

a doer of deeds rightly done,

that the wise know of him:

This worthy man is a wise man,

a true man.

Monks, he who is a wise man

experiences a threefold happiness and joy

here and now.

If, monks, the wise man is sitting down

in an assembly room

or by a carriage road

or at a cross-roads

and the people there held appropriate suitable talk about him,

and if, monks, the wise man

abstained from onslaught on creatures,

from taking what had not been given,

from wrong behaviour in regard to the sense-pleasures,

from lying,

from occasions for sloth

consequent upon (drinking) arrack,

toddy

and strong liquor,

and if, monks, it thereupon occurred to the wise man:

'These people are holding an appropriate suitable talk about me;

these states exist in me

and I engage in these states' -

this, monks, is the first (kind of) happiness and joy

that the wise man experiences

here and now.

And again, monks, a wise man

sees kings who having arrested a thief,

an evil-doer,

are meting out various punishments:

they lash him with whips,

and they lash him with canes,

and they lash him with (birch) rods,

and they cut off his hand,

and they cut off his foot,

and they cut off his hand and foot,

and they cut off his his ear,

and they cut off his his nose,

and they cut off his his ear and nose,

and they give him the 'gruel-pot' punishment,

and they give him the 'shell-tonsure' punishment,

and they give him the 'Rāhu's mouth' punishment,

and they give him the 'fire-garland' punishment,

and they give him the 'flaming hand' punishment,

and they give him the 'hay-twist' punishment,

and they give him the 'bark-dress' punishment,

and they give him the 'antelope' punishment,

and they give him the 'flesh-hooking' punishment,

and they give him the 'disc-slice' punishment,

and they give him the 'pickling process' punishment,

and they give him the 'circling the pin' punishment,

and they give him the 'straw-mattress,'

and they spray him with burning oil,

give him as food to the dogs,

impale him alive on stakes,

and they decapitate him with a sword.

Thereupon, monks, it occurs to the wise man:

'Because of such and such evil deeds

kings, having arrested a thief,

an evil-doer,

mete out various punishments:

they lash him with whips,

and they lash him with canes,

and they lash him with (birch) rods,

and they cut off his hand,

and they cut off his foot,

and they cut off his hand and foot,

and they cut off his his ear,

and they cut off his his nose,

and they cut off his his ear and nose,

and they give him the 'gruel-pot' punishment,

and they give him the 'shell-tonsure' punishment,

and they give him the 'Rāhu's mouth' punishment,

and they give him the 'fire-garland' punishment,

and they give him the 'flaming hand' punishment,

and they give him the 'hay-twist' punishment,

and they give him the 'bark-dress' punishment,

and they give him the 'antelope' punishment,

and they give him the 'flesh-hooking' punishment,

and they give him the 'disc-slice' punishment,

and they give him the 'pickling process' punishment,

and they give him the 'circling the pin' punishment,

and they give him the 'straw-mattress,'

and they spray him with burning oil,

give him as food to the dogs,

impale him alive on stakes,

and they decapitate him with a sword.

But these states do not exist in me

and I do not engage in these states.'

This, monks, is the second (kind of) happiness and joy

that the wise man experiences

here and now.

And again, monks,

while a wise man is on a chair

or bed

or lying on the ground,

at such a time

those lovely deeds that he has formerly rightly done

by body,

speech

and thought

rest on him,

lie on him,

settle on him.

Monks, as at eventide the shadows of the great mountain peaks rest,

lie

and settle

on the earth,

so, monks, do those lovely deeds

that the wise man has formerly rightly done

by body,

[217] speech

and thought

rest,

lie

and settle on him

as he is on a chair

or bed

or lying on the ground.

Thereupon, monks, it occurs to the wise man:

'Indeed what is evil

has not been done by me,

cruelty has not been done,

violence has not been done,

what is lovely has been done,

what is skilled has been done,

a refuge against fearful (consequences) has been found.

Insofar as there is a bourn

for those who have not done evil,

cruelty

or violence,

who have done what is lovely,

what is skilled,

and who have found a refuge

against fearful (consequences),

to that bourn I am going hereafter.'

He does not grieve,

mourn,

lament,

beat his breast,

wail

or fall into disillusionment.

This, monks, is the third (kind of) happiness and joy

that the wise man experiences

here and now.

He, monks, who is a wise man,

having fared rightly in body,

speech

and thought,

at the breaking up of the body after dying

arises in a good bourn,

a heaven world.

Anyone, monks, speaking rightly of him

would say:

'Thoroughly desirable,

thoroughly agreeable,

thoroughly pleasant,'

as in speaking rightly of heaven

he would say:

'Thoroughly desirable,

thoroughly agreeable,

thoroughly pleasant.'

As to this, monks,

even a simile is not easy,

so many are the happinesses of heaven."

When this had been said,

a certain monk spoke thus to the Lord:

"But is it possible, revered sir,

to make a simile?"[27]

"It is possible, monk,"

the Lord said.

"It is as though, monk,

a wheel-rolling king,[28]

endowed with seven Treasures

and four efficacies,[29]

should experience happiness and joy

from that source.

From what seven?

As to this, monk,

when a noble anointed king

has bathed his head on an Observance day,

the fifteenth,

and has gone for the Observance

to an upper storey of his palace,

there then appears

the deva-like Treasure of the Wheel

with its nave,

its tyres

and all its thousand spokes complete.

On seeing it,

this occurs to the noble anointed king:

'I have heard this,

that if a noble anointed king

has bathed his head on an Observance day,

the fifteenth,

and has gone for the Observance

to an upper storey of his palace,

and there then appears [218] the deva-like Treasure of the Wheel

with its nave,

its tyres,

and all its thousand spokes complete,

he becomes a wheel-rolling king.

May I then be a wheel-rolling king.'

Then, monks,[30] the noble anointed king

rising from his seat,

taking a ceremonial water jar in his left hand,

with his right sprinkles (water) over[31] the Treasure of the Wheel,

saying:

'May the honoured Treasure of the Wheel roll on,

may the honoured Treasure of the Wheel be all-conquering.'

Then, monks, the Treasure of the Wheel

rolls on towards the eastern quarter

and after it (goes) the wheel-rolling king

together with a fourfold army.

And wherever, monks, the Treasure of the Wheel stops,

there the wheel-rolling king settles down

together with the fourfold army.

And, monks, rival kings in the eastern quarter,

having approached the wheel-rolling king,

speak thus:

'Come, sire,

you are welcome, sire,

(all is) yours, sire,

instruct (us), sire.'

The wheel-rolling king speaks thus:

'Breathing things should not be killed,

what has not been given

should not be taken,

wrong enjoyment of sense-pleasures

should not be indulged in,

lies should not be told,

strong drink should not be drunk,

and you should eat in moderation.'[32]

And, monks, those rival kings of the eastern quarter

become vassals of the wheel-rolling king.

■

And then, monks, the Treasure of the Wheel,

plunging into the eastern sea

and rising out (of it again),

rolls on to the southern quarter

and after it (goes) the wheel-rolling king

together with a fourfold army.

And wherever, monks, the Treasure of the Wheel stops,

there the wheel-rolling king settles down

together with the fourfold army.

And, monks, rival kings in the southern quarter,

having approached the wheel-rolling king,

speak thus:

'Come, sire,

you are welcome, sire,

(all is) yours, sire,

instruct (us), sire.'

The wheel-rolling king speaks thus:

'Breathing things should not be killed,

what has not been given

should not be taken,

wrong enjoyment of sense-pleasures

should not be indulged in,

lies should not be told,

strong drink should not be drunk,

and you should eat in moderation.'

And, monks, those rival kings of the southern quarter

become vassals of the wheel-rolling king.

■

And then, monks, the Treasure of the Wheel,

plunging into the southern sea

and rising out (of it again),

rolls on to the western quarter

and after it (goes) the wheel-rolling king

together with a fourfold army.

And wherever, monks, the Treasure of the Wheel stops,

there the wheel-rolling king settles down

together with the fourfold army.

And, monks, rival kings in the western quarter,

having approached the wheel-rolling king,

speak thus:

'Come, sire,

you are welcome, sire,

(all is) yours, sire,

instruct (us), sire.'

The wheel-rolling king speaks thus:

'Breathing things should not be killed,

what has not been given

should not be taken,

wrong enjoyment of sense-pleasures

should not be indulged in,

lies should not be told,

strong drink should not be drunk,

and you should eat in moderation.'

And, monks, those rival kings of the western quarter

become vassals of the wheel-rolling king.

■

And then, monks, the Treasure of the Wheel,

plunging into the western sea

and rising out (of it again),

rolls on to the northern quarter

and after it (goes) the wheel-rolling king

together with a fourfold army.

And wherever, monks, the Treasure of the Wheel stops,

there the wheel-rolling king settles down

together with the fourfold army.

And, monks, rival kings in the northern quarter,

having approached the wheel-rolling king,

speak thus:

'Come, sire,

you are welcome, sire,

(all is) yours, sire,

instruct (us), sire.'

The wheel-rolling king speaks thus:

'Breathing things should not be killed,

what has not been given

should not be taken,

wrong enjoyment of sense-pleasures

should not be indulged in,

lies should not be told,

strong drink should not be drunk,

and you should eat in moderation.'

And, monks, those rival kings of the northern quarter

become vassals of the wheel-rolling king.

■

And then, monks,

when the Treasure of the Wheel has conquered all the sea-girt earth,

returning to that royal city itself,

it stands as if fixed by the axle[33] to the gateway

of the wheel-rolling king's palace,

adorning the gateway

of the wheel- [219] rolling king's palace.

So, monks, does the Treasure of the Wheel

appear to the wheel-rolling king.

And again, monks,

the Treasure of the Elephant

appears to the wheel-rolling king;

it is all white,

seven-fold firm,

going through the sky by psychic potency,

an elephant-king named Uposatha.[34]

On seeing him

the wheel-rolling king is pleased at heart

and thinks:

'Glorious indeed is an elephant-vehicle,

if he will submit to taming.'

Then, monks, that Treasure of an Elephant,

like a fine thoroughbred elephant

long since well tamed,

submits to taming then and there.

Once upon a time, monks,

the wheel-rolling king,

while testing that very Treasure of an Elephant,

mounted it early one morning

and it passed over the sea-girt earth

and returned to that royal city itself

in time for the morning meal.

So, monks, does the Treasure of the Elephant

appear to the wheel-rolling king.

■

And again, monks,

the Treasure of the Horse

appears to the wheel-rolling king;

it is all white,

with a head (as black as) a crow's,

a dark mane,

going through the sky by psychic potency,

a king of horses named Valaha.[35]

On seeing him

the wheel-rolling king is pleased at heart

and thinks:

'Glorious indeed is a horse-vehicle,

if he will submit to taming.'

Then, monks, that Treasure of a Horse,

like a fine thoroughbred horse

long since well tamed,

submits to taming then and there.

Once upon a time, monks,

the wheel-rolling king,

while testing that very Treasure of a Horse,

mounted it early one morning

and it passed over the sea-girt earth

and returned to that royal city itself

in time for the morning meal.

So, monks, does the Treasure of the Horse

appear to the wheel-rolling king.

■

And again, monks,

the Treasure of the Jewel[36]

appears to the wheel-rolling king.

It is an emerald jewel,

of purest water,

well cut into eight facets.

And the light

of that Treasure of the Jewel, monks,

is shed all round for a yojana.

Once upon a time, monks,

the wheel-rolling king,

in order to test that very Treasure of the Jewel,

arrayed the fourfold army,

raised aloft the jewel

on the top of a standard

and went out into the dense darkness of the night.

And, monks, the villagers all around

set about their daily work

by its effulgence,

thinking it to be day.

So, monks, does the Treasure of the Jewel

appear to the wheel-rolling king.

■

And again, monks, the Treasure of the Woman

appears to the wheel-rolling king.

She is lovely,

good to look upon,

charming,

endowed with the greatest beauty of complexion;

not too tall,

not too short,

not too thin,

not too stout,

not too dark,

not too [220] fair;

surpassing human beauty,

though she has not attained deva-like beauty.

And the touch of the body

of this Treasure of the Woman

is such, monks,

that it is like that of a tuft of cotton

or a tuft of thistle-down.

And, monks, the limbs

of this Treasure of the Woman

are warm when (the weather) is cool

and cool when it is warm.

The perfume of sandal-wood

is wafted from the body

of this Treasure of the Woman, monks;

from her mouth is wafted the perfume of lotuses.

And this Treasure of the Woman, monks,

is one to get up earlier than the wheel-rolling king

and retire later to rest,

an obedient servant

carrying out his pleasure,

speaking affably.[37]

And, monks,

that Treasure of the Woman

is never unfaithful to the wheel-rolling king

even in thought,

how then could she be physically?

So, monks, does the Treasure of the Woman

appear to the wheel-rolling king.

■

And again, monks, the Treasure of the Householder[38]

appears to the wheel-rolling king.

As a result of kamma

he has deva-like vision

by which he sees treasure

whether it has an owner or not.

Approaching the wheel-rolling king,

he speaks thus:

'Be you untroubled, sire,

I will deal with your wealth

as wealth should be dealt with.'

Once upon a time, monks,

the wheel-rolling king,

in order to test this Treasure of the Householder,

embarked in a boat,

pushed out into the middle of the stream of the river Ganges,

and spoke thus to the Treasure of the Householder:

'I have need, householder,

of gold coins and gold.'

'Well then, your majesty,

let the boat come in to one of the banks.'

'It is just here, householder,

that I have need of gold coins and gold.'

Then, monks,

that Treasure of the Householder,

touching the water with both his hands,

drew up a jar

full of gold coins and gold

and spoke thus to the wheel-rolling king:

'Is this enough, your majesty,

have I done enough, your majesty,

is the service enough, your majesty?

The wheel-rolling king spoke thus:

It is enough, householder,

you have done enough, householder,

the service is enough, householder.'

So, monks, does the Treasure of the Householder

appear to the wheel-rolling king.

■

And again, monks, the Treasure of the Adviser[39] appears to the wheel-rolling king.

He is clever,

experienced,

wise;

he is pro- [221] ficient in procuring what should be procured

for the wheel-rolling king,

in removing what should be removed,

in retaining what should be retained.[40]

Having approached the wheel-rolling king,

he speaks thus:

'Be you untroubled, sire,

I will instruct (you).'

So, monks, does the Treasure of the Adviser

appear to the wheel-rolling king.

The wheel-rolling king, monks,

is endowed with these seven Treasures.

And with what four efficacies?[41]

As to this, monks,

a wheel-rolling king is lovely,

good to look upon,

charming,

endowed with the greatest beauty of complexion

surpassing other men's.

Monks, a wheel-rolling king

is endowed with this first efficacy.

■

And again, monks, a wheel-rolling king

is of long life,

living long,

surpassing other men.

Monks, a wheel-rolling king

is endowed with this second efficacy.

■

And again, monks,

a wheel-rolling king

has little illness,

does not ail,

is possessed of a good digestion

that is neither too cold nor too hot,[42]

surpassing other men's.

Monks, a wheel-rolling king

is endowed with this third efficacy.

■

And again, monks,

a wheel-rolling king

is dear to brahmans and householders

and beloved by them.

As, monks, fathers

are dear to and beloved by their children,

so, monks, is a wheel-rolling king

dear to and beloved by brahmans and householders.

And, monks, brahmans and householders

are dear to and beloved by the wheel-rolling king.

As, monks, children

are dear to and beloved by their father,

so, monks, are brahmans and householders

dear to and beloved by the wheel-rolling king.

Once upon a time, monks,

a wheel-rolling king

went out to a pleasure ground

with a fourfold army.

Then, monks, brahmans and householders,

approaching the wheel-rolling king,

spoke thus:

'Go on slowly, sire,

that we may look on you for longer.'

And, monks, the wheel-rolling king

addressed the charioteer,

saying:

'Drive on slowly, charioteer,

that I may look on the brahmans and householders for longer.'

Monks, a wheel-rolling king

is endowed with this fourth efficacy.

[222] Monks, a wheel-rolling king

is endowed with these four efficacies.

What do you think about this, monks?

Does not a wheel-rolling king,

endowed with these seven Treasures

and these four efficacies,

experience happiness and joy from that source?"

"A wheel-rolling king, revered sir,

if possessed of only one Treasure

would experience happiness and joy from that source.

How much more then

from seven Treasures

and four efficacies?"

Then the Lord,

having picked up a small stone

the size of his hand,

addressed the monks,

saying:

"What do you think about this, monks?

Now which is the greater,

this small stone,

the size of my hand,

that I have picked up,

or the Himalaya,

lord of mountains?"

"This small stone, revered sir,

that the Lord has picked up,

the size of his hand,

is insignificant;

compared with the Himalaya,

lord of mountains,

it does not count,

it does not amount even to an infinitesimal fraction (of it),

it cannot even be compared (with it)."

"Even so, monks,

that happiness and joy

that the wheel-rolling king experiences

from the seven Treasures

and the four efficacies,

compared with deva-like happiness

does not count,

it does not amount to an infinitesimal fraction (of it),

it cannot even be compared (with it).

Monks, if sometime or other

once in a very long while

that wise man came to human status,

he would be born into one of those families that are high:

a family of rich nobles

or a family of rich brahmans

or a family of rich householders,

in such a family as is well-to-do,

of great possessions,

of great resources,

with abundant gold and silver,

abundant means,

abundant wealth in grains.

Moreover, he would be lovely,

good to look upon,

charming,

endowed with the greatest beauty of complexion;

he would be able to get food,

drink,

clothes,

vehicles,

garlands,

scents and perfumes,

bed,

dwelling

and lights;

he would fare rightly in body,

rightly in speech,

rightly in thought.

Because he had fared rightly in body,

speech

and thought,

at the breaking up of the body after dying

he would arise in a good bourn,

a heaven world.

Monks, it is as though a gambler

at the very first winning throw (at dice)

were to win a great mass of possessions.

Insignificant, monks

is that winning throw

by which the gambler

at the very first winning throw

were to win a great mass of possessions.

Greater than this

is the winning throw

by which the wise man,

having fared rightly in body,

rightly in speech,

rightly in thought,

at the breaking up of the body after dying

arises in a good bourn,

the [223] heaven world.

This, monks, is the wise man's condition

completed in its entirety."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on Fools and the Wise:

The Ninth

[1] This description of a fool also occurs at A. i. 102.

[2] Thoughts connected with covetousness, malevolence and wrong views, MA. iv. 210.

[3] Lying words and so on.

[4] Making onslaught on creatures and so on.

[5] sandissāmi, or to agree to, live conformably with, connive at.

[6] As at M. i, 87. See M.L.S. i. ll5 for further references.

[7] olambanti ajjholambanti abhippalambanti. The second of these words occurs at S. iii. 137 and is translated at K.S. iii. 110 by "overhangs" which suits the context there.

[8] With this passage cf. A. ii. 174, Iti. p. 25.

[9] bhīruttāṇa; cf. Iti. p. 25, Vin. iii. 72. See B.D. i. 124, n. 1; VinA. 436, AA. iii. 161.

[10] I think bhikkhu here should read bhikkhave as on text p. 171.

[11] hanatha cannot mean kill or destroy here, as in what follows, although they might stab or strike, haneyyuṃ, the thief, they do not manage to kill him at once. The idea of to stab or to thrust at is borne out at MA. iv. 211 which explains as "having pierced (where the spear) comes out, so that on each occasion two blows fall."

[12] ko pana vādo, who (can) say?

[13] Himavā.

[14] Cf. S. ii. 263, v. 467; Ud. 23.

[15] Mentioned at Jā. i. 174. The following description of Niraya is also found at M. iii. 183, A. i. 141-142.

[16] na ca tāva kālaṃ karoti yāva na taṃ pāpaṃ kammaṃ byantihoti. The meaning is that he must do enough karmic time to work off the evil effects of evil deeds. So long as kālaṃ karoti is translated as "dies" a wrong impression is created. One may die and die again and again (marati) before one finishes one's karmic time for the effects of a deed may still be active in the next or subsequent "births."

[17] At MA. iv. 234, AA. ii. 232 Mahāniraya is called Avīci.

[18] Cf. Vin. ii. 203: avīciniraya catudvāra.

[19] MA. iv. 234 says this Avīci is 100 yojanas in length and 100 in width. The ground and the roof are bronze, and each wall is 90 yojanas. Cf. Mhvu. i. 9. The last line is quoted at DhA. i. 127.

[20] Even if one talked for a hundred or a thousand years, MA. iv. 213.

Yoke with one hole. Gegh'l mit 'n ech'l.

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

3. Suññata Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

3. The Division on Emptiness

130. Discourse on the Deva-Messengers

Deva-Dūta Suttaṃ

[223]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, it is as if there were two houses with doors[2]

and a man with vision

standing there between them

might see people entering a house

and leaving it

and going back and forth

and walking across.

Even so do I, monks,

with the purified deva-vision

surpassing that of men

see beings as they are passing hence,

as they are coming to be,

and see[3] that beings are mean,

excellent,

comely,

ugly,

well-going,

ill-going

according to the consequences of deeds,

(and I think):

'Indeed these worthy beings,

who are endowed with right conduct in body,

speech

and thought,

who are not scoffers at the ariyans,

are of right view,

incurring kamma consequent on right view,

at the breaking up of the body after dying

are arising in a good bourn,

a heaven world.

Or these worthy beings,

who are endowed with right conduct in body,

speech

and thought,

who are not scoffers at the ariyans,

are of right view,

incurring kamma consequent on right view,

at the breaking up of the body after dying

are arising among men.

Indeed these worthy beings,

who arc endowed with [224] wrong conduct in body,

speech

and thought,

who are scoffers at the ariyans,

are of false view,

incurring kamma consequent on wrong view,

at the breaking up of the body after dying

are arising in the realm of the departed.

Or these worthy beings,

who are endowed with wrong conduct in body,

speech

and thought,

who are scoffers at the ariyans,

are of false view,

incurring kamma consequent on wrong view,

at the breaking up of the body after dying

are arising in an animal womb.

Or these worthy beings, endowed with wrong in body,

speech

and thought,

who are scoffers at the ariyans,

are of false view,

incurring kamma consequent on wrong view,

at the breaking up of the body after dying

are arising in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell.'

Monks,[4] the guardians of Niraya Hell,

having seized that person by both arms,

present him to King Yama,

saying:

'This man, sire,

has no respect for his mother,

no respect for his father,[5]

he does not honour recluses,

he does not honour brahmans,

he does not pay due respect

to the elders of the family.

Let your majesty decree a punishment for him.'

Then, monks, King Yama cross-questions him,

questions him closely

and speaks to him

concerning the first deva-messenger,

saying:

'My good man,

did you not see the first deva-messenger

who appeared among men?

He speaks thus:

'I did not see him, revered sir.'

So, monks, King Yama speaks to him thus:

'My good man,

did you not see among men

a young baby boy

lying on his back,

fallen prostrate among his own excrements?

He speaks thus:

'I saw him, revered sir.'

King Yama, monks, speaks thus to him:

'My good man,

although you are sensible

and grown up,

did it not occur to you:

'I too am liable to birth,

I have not outstripped birth;

come, I (shall) do what is lovely in body,

speech

and thought'?

He speaks thus:

'I was not able to, revered sir,

I was indolent,[6] revered sir.'

King Yama, monks, speaks to him thus:

'If it was because of indolence,

my good man,

that you did not do what was lovely in body,

speech

and thought,

they will undoubtedly do unto you,

my good man,

in accordance with that indolence.

For this that is an evil deed is yours;

it was not done by mother,

it was not done by father,

it was not done by brother,

it was not done by sister,

it was not done by friends and acquaintances,

it was not done by kith and kin,

it was not done by recluses and brahmans,

it was not done by dvatās.

This evil deed was done by you;

it is you yourself

that will experience its ripening.'

■

[225] King Yama, monks,

having cross-questioned him,

questioned him closely

and spoken to him concerning the first dewa-messenger,

then cross-questions him,

questions him closely

and speaks to him concerning the second deva-messenger,

saying:

'My good man,

did you not see the second deva-messenger

who appeared among men?

He speaks thus:

'I did not see him, revered sir.'

King Yama, monks, speaks thus to him:

'My good man, did you not see among men

a woman or a man

eighty

or ninety

or a hundred years old,

aged,

crooked as a rafter,

bent,

leaning on a stick,

going along palsied,

miserable,

youth gone,

teeth broken,

hair thinned,

skin wrinkled,

stumbling along,

the limbs discoloured?

He speaks thus:

'I saw this, revered sir.'

King Yama, monks, speaks thus:

'My good man,

although you are sensible

and grown up,

did it not occur to you:

'I too am liable to old age,

I have not outstripped old age;

come, I (shall) do what is lovely in body,

speech

and thought'?

He speaks thus:

'I was not able to, revered sir,

I was indolent, revered sir.'

King Yama, monks, speaks to him thus:

'If it was because of indolence,

my good man,

that you did not do what was lovely in body,

speech

and thought,

they will undoubtedly do unto you,

my good man,

in accordance with that indolence.

For this that is an evil deed is yours;

it was not done by mother,

it was not done by father,

it was not done by brother,

it was not done by sister,

it was not done by friends and acquaintances,

it was not done by kith and kin,

it was not done by recluses and brahmans,

it was not done by dvatās.

This evil deed was done by you;

it is you yourself

that will experience its ripening.'

■

King Yama, monks,

having cross-questioned him,

questioned him closely

and spoken to him concerning the second dewa-messenger,

then cross-questions him,

questions him closely

and speaks to him concerning the third deva-messenger,

saying:

'My good man,

did you not see the third deva-messenger

who appeared among men?

He speaks thus:

'I did not see him, revered sir.'

King Yama, monks, speaks to him thus:

'My good man, did you not see among men

a woman or a man

afflicted with illness,

suffering,

grievously ill,

fallen prostrate among his own excrements,

(only) rising with (the help of) others,

(only) getting to bed with (the help of) others?

He speaks thus:

'I saw this, revered sir.'

King Yama, monks, speaks thus:

'My good man,

although you are sensible

and grown up,

did it not occur to you:

'I too am liable to sickness,

I have not outstripped sickness;

come, I (shall) do what is lovely in body,

speech

and thought'?

He speaks thus:

'I was not able to, revered sir,

I was indolent, revered sir.'

King Yama, monks, speaks to him thus:

'If it was because of indolence,

my good man,

that you did not do what was lovely in body,

speech

and thought,

they will undoubtedly do unto you,

my good man,

in accordance with that indolence.

For this that is an evil deed is yours;

it was not done by mother,

it was not done by father,

it was not done by brother,

it was not done by sister,

it was not done by friends and acquaintances,

it was not done by kith and kin,

it was not done by recluses and brahmans,

it was not done by dvatās.

This evil deed was done by you;

it is you yourself

that will experience its ripening.'

■

King Yama, monks,

having cross-questioned him,

questioned him [226] closely

and spoken to him concerning the third dewa-messenger,

then cross-questions him,

questions him closely

and speaks to him concerning the fourth deva-messenger,

saying:

'My good man,

did you not see the fourth deva-messenger

who appeared among men?

He speaks thus:

'I did not see him, revered sir.'

King Yama, monks, speaks to him thus:

'My good man,

did you not see among men

kings who, having arrested a thief,

an evil-doer,

were subjecting him to various punishments:

they lash him with whips,

and they lash him with canes,

and they lash him with (birch) rods,

and they cut off his hand,

and they cut off his foot,

and they cut off his hand and foot,

and they cut off his his ear,

and they cut off his his nose,

and they cut off his his ear and nose,

and they give him the 'gruel-pot' punishment,

and they give him the 'shell-tonsure' punishment,

and they give him the 'Rāhu's mouth' punishment,

and they give him the 'fire-garland' punishment,

and they give him the 'flaming hand' punishment,

and they give him the 'hay-twist' punishment,

and they give him the 'bark-dress' punishment,

and they give him the 'antelope' punishment,

and they give him the 'flesh-hooking' punishment,

and they give him the 'disc-slice' punishment,

and they give him the 'pickling process' punishment,

and they give him the 'circling the pin' punishment,

and they give him the 'straw-mattress,'

and they spray him with burning oil,

give him as food to the dogs,

impale him alive on stakes,

and they decapitate him with a sword?

He speaks thus:

'I saw this, revered sir.'

King Yama, monks, speaks to him thus:

'My good man,

although you are sensible

and grown up,

did it not occur to you:

'Indeed those who do evil deeds

are subjected to various punishments like these

here and now,

and what about hereafter?

Come, I (shall) do what is lovely in body, speech and thought'?

He speaks thus:

'I was not able to, revered sir,

I was indolent, revered sir.'

King Yama, monks, speaks to him thus:

'If it was because of indolence, my good man,

that you did not do what was lovely in body,

speech

and thought,

they will undoubtedly do unto you,

my good man,

in accordance with that indolence.

For this that is an evil deed is yours;

it was not done by mother,

it was not done by father,

it was not done by brother,

it was not done by sister,

it was not done by friends and acquaintances,

it was not done by kith and kin,

it was not done by recluses and brahmans,

it was not done by dvatās.

This evil deed was done by you;

it is you yourself

that will experience its ripening.'

King Yama, monks,

having cross-questioned him,

questioned him closely

and spoken to him concerning the fourth deva-messenger,

then cross-questions him,

questions him closely

and speaks to him concerning the fifth deva-messenger,

saying:

'My good man,

did you not see the fifth deva-messenger

who appeared among men?'

He speaks thus:

'I did not see him, revered sir.'

King Yama, monks, speaks to him thus:

'My good man,

did you not see among men

a woman or a man

dead for one,

two

or three days,

swollen,

discoloured,

decomposing?

He speaks thus:

'I saw this, revered sir.'

King Yama, monks, speaks to him thus:

'My good man, although you are sensible

and grown up,

did it not occur to you:

'I too am liable to death,

I have not outstripped death;

come, I (shall) do what is lovely in body,

speech

and thought'?:

'I was not able to, revered sir,

I was indolent, revered sir.'

King Yama, monks, speaks to him thus:

'If it was because of indolence, my good man,

that you did not do what was lovely in body,

speech

and thought,

they will undoubtedly do unto you,

my good man,

in accordance with that indolence.

For this that is an evil deed is yours;

it was not done by mother,

it was not done by father,

it was not done by brother,

it was not done by sister,

it was not done by friends and acquaintances,

it was not done by kith and kin,

it was not done by [227] recluses and brahmans,

it was not done by dvatās.

This evil deed was done by you;

it is you yourself

that will experience its ripening.'

King Yama, monks,

having cross-questioned him,

questioned him closely

and spoken to him concerning the fifth deva-messenger,

was silent.

Monks, the guardians of Niraya Hell

subject him to what is called the fivefold pinion.[7]

They drive a red-hot iron stake

through each hand

and each foot

and a red-hot iron stake

through the middle of his breast.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then the guardians of Niraya Hell

lay him down

and plane him with adzes.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

place him feet up

and head down

and plane him with razors.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

bind him to a chariot

and drive him up and down

over ground that is burning,

aflame,

ablaze.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

push him up and down

a great mountain slope

of glowing cinders,

burning,

aflame,

ablaze.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

take him,

feet up and head down,

and plunge him into a glowing brazen cauldron,

burning,

aflame,

ablaze.

There he is boiled

and rises to the surface with the scum.

Boiling there

and rising to the surface with the scum,

he comes up once

and goes down once

and once he goes across.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

toss him into the Great Niraya Hell.

Now, monks, this Great Niraya Hell

(is so described):

Four-cornered and with four gates,

It is divided into equal portions,

Encircled by an iron wall, with a roof of iron above;

Its incandescent floor is made of glowing iron;

All round it stands a hundred yojanas square.

The flames that leap up by the eastern wall of this Great Niraya Hell, monks,

are hurled against the western wall;

the flames that leap up by the western wall

are hurled against the eastern wall;

the flames that leap up by the northern wall

are hurled against the southern wall;

the flames that leap up by the southern wall

are hurled against the northern wall;

the flames that leap up from below

are hurled above;

the flames that leap up from above

are hurled below.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.[8]

Monks, there comes a time

once in a very long while

when the eastern gateway of this Great Niraya Hell is opened.

He rushes there swiftly and speedily;

while he is rushing swiftly and speedily

his skin burns

and his hide burns

and his flesh burns

and his tendons burn

and his eyes[9] are filled with smoke -

such is his plight.[10]

And though he has attained much,[11]

the gateway is nevertheless closed [228] against him.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

■

Monks, there comes a time

once in a very long while

when the western gateway of this Great Niraya Hell is opened.

He rushes there swiftly and speedily;

while he is rushing swiftly and speedily

his skin burns

and his hide burns

and his flesh burns

and his tendons burn

and his eyes are filled with smoke -

such is his plight.

And though he has attained much,

the gateway is nevertheless closed against him.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

■

Monks, there comes a time

once in a very long while

when the northern gateway of this Great Niraya Hell is opened.

He rushes there swiftly and speedily;

while he is rushing swiftly and speedily

his skin burns

and his hide burns

and his flesh burns

and his tendons burn

and his eyes are filled with smoke -

such is his plight.

And though he has attained much,

the gateway is nevertheless closed against him.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

■

Monks, there comes a time

once in a very long while

when the southern gateway of this Great Niraya Hell is opened.

He rushes there swiftly and speedily;

while he is rushing swiftly and speedily

his skin burns

and his hide burns

and his flesh burns

and his tendons burn

and his eyes are filled with smoke -

such is his plight.

And though he has attained much,

the gateway is nevertheless closed against him.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Monks, there comes a time

once in a very long while

when the eastern gateway of this Great Niraya Hell is opened.

He rushes there swiftly and speedily;

while he is rushing swiftly and speedily

his skin burns

and his hide burns

and his flesh burns

and his tendons burn

and his eyes are filled with smoke -

such is his plight.

He issues forth by this gateway.

But, monks, adjacent to this Great Niraya Hell

is the Great Filth Hell.[12]

He falls into it.

And, monks, in that Filth Hell

needle-mouthed creatures cut away his skin;

having cut away his skin

they cut away his hide;

having cut away his hide

they cut away his flesh;

having cut away his flesh

they cut away his tendons;

having cut away his tendons

they cut away his bones;

having cut away his bones

they devour the marrow of the bones.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

And, monks, adjacent to this Filth Hell

is the great Ember Hell.[13]

He falls into it.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

And, monks, adjacent to that Ember Hell

is the great Forest of Silk-Cotton Trees[14]

towering a yojana high

with prickles a finger-breadth long,

burning,

aflame,

ablaze.

They make him climb up

and they make him climb down.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

And, monks, adjacent to that Forest of Silk-Cotton Trees

is the great Sword-leafed Forest.[15]

He enters it.

Its leaves,

stirred by the wind,

cut off his hands

and cut off his feet

and cut off his hands and feet and cut off his his ear,

and cut off his his nose,

and cut off his his ears and nose.

Thereat [229] he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

And, monks, adjacent to that Sword-leafed Forest

is the great River of Caustic Water.[16]

He falls into it.

There he is carried with the steam

and he is carried against the stream

and he is carried with and against the stream.[17]

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Monks, the guardians of Niraya Hell haul him out[18] with a fish-hook,

set him on dry ground

and speak thus to him:

'My good man,

what do you want?'

He speaks thus:

'I am hungry, revered sirs.'

Monks, the guardians of Niraya Hell,

opening his mouth with a glowing iron spike,

burning,

aflame,

ablaze,

then push into his mouth

a glowing copper pellet,

burning,

aflame,

ablaze.

It burns his lips

and it burns his mouth

and it burns his throat

and it burns his chest

and it passes out below

taking with it his bowels and intestines.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

speak thus to him:

'My good man, what do you want?

He speaks thus:

'I am thirsty, revered sirs.'

Monks, the guardians of Niraya Hell,

opening his mouth with a glowing iron spike,

burning,

aflame,

ablaze,

sprinkle glowing copper and bronze into his mouth,

burning,

aflame,

ablaze.

It burns his lips

and it burns his mouth

and it burns his throat

and it burns his chest

and it passes out below

taking with it his bowels and intestines.

Thereat he feels feelings that are painful,

sharp,

severe.

But he does not do his time

until he makes an end of that evil deed.

Then, monks, the guardians of Niraya Hell

push him back again

into the Great Niraya Hell.

Once upon a time, monks,

it occurred to King Yama:

'Those that do evil deeds in the world

are subjected to a variety of punishments like these.

0 that I might acquire human status

and that a [230] Tathāāgata might arise in the world,

a perfected one,

a fully Self-Awakened One,

and that I might wait on that Lord,

and that that Lord might teach me Dhamma,

and that I might understand that Lord's Dhamma'

What I am talking about, monks,

I have heard from no other recluse or brahman;

and moreover

what I am talking about

is known only by me myself,

seen by myself,

discerned by myself."

Thus spoke the Lord.

When the Well-farer had said this,

the Teacher further spoke thus:

"If young men, warned by deva-messengers, are indolent,

For a long time they grieve - men going to lowly assemblies.

But those who here are truly men, when warned by deva-messengers

Are never indolent in the ariyan Dhamma;

Seeing peril in grasping, in the origin of birth and dying,

They are freed without grasping through the destruction of birth and dying.

These, attaining security, happy, here and now perfectly allayed,[19]

Outstripping all hatred and fear, pass beyond all anguish."

Discourse on the Deva-Messengers:

The Tenth

Division on Emptiness:

The Third

[1] Referred to at MA. ii. 422 with special reference to the explanation of Niraya.

[2] Simile as at M. i. 279, ii. 21.

[3] Again passāmi, but other contexts mostly read pajānāmi.

[4] From here onwards cf. A. i. 138 ff., where however there are only three deva-messengers.

[5] Omitted in Chalmers' M. text, but found at A. i. 138, D. iii. 72.

[6] Or heedless.

[7] This description of Niraya Hell, down to the end of the verse, occurs also at M. iii. 100-167.

[8] See above, p. 212, n. [16].

[9] I propose reading akkhīni instead of text's aṭṭhīni; cf. DhA. i. 425, akkhīni me dhūmāyanti.

[10] ubbhataṃ tādisaṃ eva hoti, such is his pulling out (or pulling back). But as yet he is unable to pull out quickly enough. The next time the eastern gateway is opened he goes out by it.

[11] bahusampatta. MA. iv. 235, after saying that he has attained many hundred thousand years in Avīci but that it takes him all this time to work off the ripening of his evil deed, then describes the crucifixion of Devadatta in the midst of the six fires of Avīci, a name that appears to mean there is no interval in (or suspension of) anguish.

[12] Gūtha-Niraya, mentioned also at VvA. 226. See D.P.P.N. for all these Hells.

[13] Kukkuḷaniraya. At Mhvu. i. 6 it is said that the people here run about in flames.

[14] Simbalavana.

[15] Asipattavana.

[16] Khārodakā nadī. Called at MA. iv. 237 the river Vetaraṇī. Mhvu. i. 7 also implies that this river, Vetaraṇī, is near the Sword-leafed Forest, Asipatravana, which there is apparently a "secondary hell" (the meaning of which may more properly be Kumbha). For utsada-niraya as meaning "secondary hell" (sixteen attached to each of the eight hells), see Mhvu. Trans., vol. i, p. 6, n. 1.

[17] He does not get across-to the safety of the Further Shore.

[18] Cf. Mhvu. i. 7-8.

[19] abhinibbutā. This verse also occurs at A. i. 142, and the last four lines at A. iii. 311.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

131. Discourse on the Auspicious

Bhadd'Eka-Ratta Suttaṃ

[233]

THUS have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach you, monks, the exposition and the analysis of the Auspicious.

Listen to it, pay careful attention and I will speak."

"Yes, revered sir," these monks answered the Lord in assent.

The Lord spoke thus:

"The past[2] should not be followed after,[3] the future not desired.

What is past is got rid of and the future has not come.

But whoever has vision[4] now here, now there, of a present thing,[5]

Knowing that it is immovable, unshakable,[6] let him cultivate it.

Swelter at the task[7] this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

And how, monks, does one follow after the past?

[234] He thinks: 'Such was my material shape in the distant past'

and finds[8] delight therein.

He thinks: 'Such was my feeling in the distant past'

and finds delight therein.

He thinks: 'Such was my my perception in the distant past'

and finds delight therein.

He thinks: 'Such were my habitual tendencies in the distant past'

and finds delight therein.

He thinks: 'Such was my consciousness in the distant past'

and finds delight therein.

Even so, monks, does one follow after the past.

And how, monks, does one not follow after the past?

He thinks: 'Such was my material shape in the distant past'

but does not find delight therein.

He thinks: 'Such was my feeling in the distant past'

but does not find delight therein.

He thinks: 'Such was my perception in the distant past'

but does not find delight therein.

He thinks: 'Such were my habitual tendencies in the distant past'

but does not find delight therein.

He thinks: 'Such was my consciousness in the distant past'

but does not find delight therein.

Even so, monks, does one not follow after the past.

And how, monks, does one desire the future?

He thinks: 'May my material shape be thus in the distant future'

and finds delight therein.

He thinks: 'May my feeling be thus in the distant future'

and finds delight therein.

He thinks: 'May my perception be thus in the distant future'

and finds delight therein.

He thinks: 'May my habitual tendencies be thus in the distant future'

and finds delight therein.

He thinks: 'May my consciousness be thus in the distant future'

and finds delight therein.

Even so, monks, does one desire the future.

And how, monks, does one not desire the future?

He thinks: 'May my material shape be thus in the distant future'

but does not find delight therein.

He thinks: 'May my feeling be thus in the distant future'

but does not find delight therein.

He thinks: 'May my perception be thus in the distant future'

but does not find delight therein.

He thinks: 'May my habitual tendencies be thus in the distant future'

but does not find delight therein.

He thinks: 'May my consciousness be thus in the distant future'

but does not find delight therein.

Even so, monks, does one not desire the future.

And how, monks, is one drawn away among present things?[9]

As to this, monks, an uninstructed ordinary person,

taking no count of the pure ones,

unskilled in the Dhamma of the pure ones,

untrained in the Dhamma of the pure ones,

taking no count of the true men,

unskilled in the Dhamma of the true men,

untrained in the Dhamma of the true men,

regards material shape as self

or self as having material shape

or material shape as in self

or self as in material shape;

or he regards feeling as self

or self as having feeling

or feeling as in self

or self as in feeling;

or he regards perception as self

or self as having perception

or perception as in self

or self as in perception;

or he regards the habitual tendencies as self

or self as having habitual tendencies

or habitual tendencies as in self

or self as in habitual tendencies;

or he regards consciousness [189] as self

or self as having consciousness

or consciousness as in self

or self as in consciousness.

Even so, monks, is one drawn away among present things.

And how, monks, is one not drawn away among present things?

As to this, monks, an instructed disciple of the pure ones,

taking count of the pure ones,

skilled in the dhamma of the pure ones,

trained in the dhamma of the pure ones,

taking count of the true men,

skilled in the dhamma of the true men,

trained in the dhamma [235] of the true men,

does not regard material shape as self

or self as having material shape

or material shape as in self

or self as in material shape;

and he does not regard feeling as self

or self as having feeling

or feeling as in self

or self as in feeling;

and he does not regard perception as self

or self as having perception

or perception as in self

or self as in perception;

and he does not regard the habitual tendencies as self

or self as having the habitual tendencies

or the habitual tendencies as in self

or self as in the habitual tendencies;

and he does not regard consciousness as self

or self as having consciousness

or consciousness as in self

or self as in consciousness.

Even so, monks, is one not drawn away among present things.

The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has vision now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

When I said:

'I will teach you, monks,

the exposition and the analysis of the Auspicious,'

it was said in reference to this."

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Auspicious:

The First

[1] This title is hard to translate. MA. v. 1 connects the word bhaddekaratta with being endowed with intentness on vipassanā, insight gained in meditation. See Intr., p. xxvi. This is the Vagga that has 12 Discourses. If it were thought desirable to reduce them to the normal 10, this Discourse, spoken by the Lord, would rank as one, and the next three, spoken by disciples, would have to be counted together as another single Discourse.

[2] The five khandhas in the past, MA. v. 1. These verses are also at Netti. 149, Ap. p. 506.

[3] nānvāgameyya, which MA. v. 1. explains as nānugaccheyya, to follow after.

The meaning of anvāgameti appears to be to cause to come back, i.e. to recall, because of craving and wrong view.

[4] vipassati, that is, in meditation.

[5] Realising that it is impermanent and so on.

[6] By attachment and so on.

[7] ajj'eva kiccaṃ ātappaṃ; cf. Dhp. 276. This line and the next are quoted at UdA. 89, DhA. iii. 430.

[8] samanvāneti, continues to take, explained by anupavatteti, to keep moving on after, at MA. v. 3.

[9] paccuppannesu dhammesu saṇhīrati. Saṇhīrati is to be drawn into or to be caught; also to be drawn away by craving and false view from developing insight or vision. vipassanā. MA. v. 2.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

132. Ānanda's Discourse on the Auspicious

Ānanda Bhadd'Eka-Ratta Suttaṃ

[235]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time the venerable Ānanda gladdened,

roused,

incited

and delighted the monks

with talk on Dhamma

in an assembly hall;

and he spoke the exposition

and the analysis

of the Auspicious.

Then the Lord, emerging from solitary meditation towards evening,

approached that assembly hall;

having approached,

he sat down on the seat made ready.

As he was sitting down,

the Lord addressed the monks,

saying:

"Now, who, monks, gladdened,

roused,

incited,

and delighted the monks

with talk on Dhamma

in the assembly hall?

And did he speak the exposition

and the analysis

of the Auspicious?"

"The venerable Ānanda, revered sir,

gladdened,

roused,

incited,

and delighted the monks

with talk on Dhamma

in the assembly hall;

and he spoke the exposition

and the analysis

of the Auspicious."

[236] Then the Lord addressed the venerable Ānanda, saying:

"But how is it that you, Ānanda,

gladdened,

roused,

incited,

and delighted the monks

with talk on Dhamma?[1]

Did you speak the exposition

and the analysis

of the Auspicious?"

"I, revered sir, gladdened,

roused,

incited,

and delighted the monks

with talk on Dhamma thus.

I spoke the exposition

and the analysis

of the Auspicious:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has vision now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

And how, monks, does one follow after the past?

He thinks: 'Such was my material shape in the distant past'

and finds delight therein.

He thinks: 'Such was my feeling in the distant past'

and finds delight therein.

He thinks: 'Such was my my perception in the distant past'

and finds delight therein.

He thinks: 'Such were my habitual tendencies in the distant past'

and finds delight therein.

He thinks: 'Such was my consciousness in the distant past'

and finds delight therein.

Even so, monks, does one follow after the past.

And how, monks, does one not follow after the past?

He thinks: 'Such was my material shape in the distant past'

but does not find delight therein.

He thinks: 'Such was my feeling in the distant past'

but does not find delight therein.

He thinks: 'Such was my perception in the distant past'

but does not find delight therein.

He thinks: 'Such were my habitual tendencies in the distant past'

but does not find delight therein.

He thinks: 'Such was my consciousness in the distant past'

but does not find delight therein.

Even so, monks, does one not follow after the past.

And how, monks, does one desire the future?

He thinks: 'May my material shape be thus in the distant future'

and finds delight therein.

He thinks: 'May my feeling be thus in the distant future'

and finds delight therein.

He thinks: 'May my perception be thus in the distant future'

and finds delight therein.

He thinks: 'May my habitual tendencies be thus in the distant future'

and finds delight therein.

He thinks: 'May my consciousness be thus in the distant future'

and finds delight therein.

Even so, monks, does one desire the future.

And how, monks, does one not desire the future?

He thinks: 'May my material shape be thus in the distant future'

but does not find delight therein.

He thinks: 'May my feeling be thus in the distant future'

but does not find delight therein.

He thinks: 'May my perception be thus in the distant future'

but does not find delight therein.

He thinks: 'May my habitual tendencies be thus in the distant future'

but does not find delight therein.

He thinks: 'May my consciousness be thus in the distant future'

but does not find delight therein.

Even so, monks, does one not desire the future.

And how, monks, is one drawn away among present things?

As to this, monks, an uninstructed ordinary person,

taking no count of the pure ones,

unskilled in the Dhamma of the pure ones,

untrained in the Dhamma of the pure ones,

taking no count of the true men,

unskilled in the Dhamma of the true men,

untrained in the Dhamma of the true men,

regards material shape as self

or self as having material shape

or material shape as in self

or self as in material shape;

or he regards feeling as self

or self as having feeling

or feeling as in self

or self as in feeling;

or he regards perception as self

or self as having perception

or perception as in self

or self as in perception;

or he regards the habitual tendencies as self

or self as having habitual tendencies

or habitual tendencies as in self

or self as in habitual tendencies;

or he regards consciousness [189] as self

or self as having consciousness

or consciousness as in self

or self as in consciousness.

Even so, monks, is one drawn away among present things.

And how, monks, is one not drawn away among present things?

As to this, monks, an instructed disciple of the pure ones,

taking count of the pure ones,

skilled in the dhamma of the pure ones,

trained in the dhamma of the pure ones,

taking count of the true men,

skilled in the dhamma of the true men,

trained in the dhamma of the true men,

does not regard material shape as self

or self as having material shape

or material shape as in self

or self as in material shape;

and he does not regard feeling as self

or self as having feeling

or feeling as in self

or self as in feeling;

and he does not regard perception as self

or self as having perception

or perception as in self

or self as in perception;

and he does not regard the habitual tendencies as self

or self as having the habitual tendencies

or the habitual tendencies as in self

or self as in the habitual tendencies;

and he does not regard consciousness as self

or self as having consciousness

or consciousness as in self

or self as in consciousness.

Even so, monks, is one not drawn away among present things.

The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has vision now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

It was thus, revered sir,

that I gladdened,

roused,

incited,

delighted the monks

with talk on Dhamma

and spoke the exposition

and analysis

of the Auspicious."

"It is good, Ānanda,

it is good;

it is good that you, Ānanda, gladdened,

roused,

incited,

delighted the monks

with talk on Dhamma

and spoke the exposition

and analysis

of the Auspicious:

"The past should not be followed after, the future not desired.[2]

What is past is got rid of and the future has not come.

But whoever has vision now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

And how, Ānanda, does one follow after the past?

He thinks: 'Such was my material shape in the distant past'

and finds delight therein.

He thinks: 'Such was my feeling in the distant past'

and finds delight therein.

He thinks: 'Such was my my perception in the distant past'

and finds delight therein.

He thinks: 'Such were my habitual tendencies in the distant past'

and finds delight therein.

He thinks: 'Such was my consciousness in the distant past'

and finds delight therein.

Even so, Ānanda, does one follow after the past.

And how, Ānanda, does one not follow after the past?

He thinks: 'Such was my material shape in the distant past'

but does not find delight therein.

He thinks: 'Such was my feeling in the distant past'

but does not find delight therein.

He thinks: 'Such was my perception in the distant past'

but does not find delight therein.

He thinks: 'Such were my habitual tendencies in the distant past'

but does not find delight therein.

He thinks: 'Such was my consciousness in the distant past'

but does not find delight therein.

Even so, Ānanda, does one not follow after the past.

And how, Ānanda, does one desire the future?

He thinks: 'May my material shape be thus in the distant future'

and finds delight therein.

He thinks: 'May my feeling be thus in the distant future'

and finds delight therein.

He thinks: 'May my perception be thus in the distant future'

and finds delight therein.

He thinks: 'May my habitual tendencies be thus in the distant future'

and finds delight therein.

He thinks: 'May my consciousness be thus in the distant future'

and finds delight therein.

Even so, Ānanda, does one desire the future.

And how, Ānanda, does one not desire the future?

He thinks: 'May my material shape be thus in the distant future'

but does not find delight therein.

He thinks: 'May my feeling be thus in the distant future'

but does not find delight therein.

He thinks: 'May my perception be thus in the distant future'

but does not find delight therein.

He thinks: 'May my habitual tendencies be thus in the distant future'

but does not find delight therein.

He thinks: 'May my consciousness be thus in the distant future'

but does not find delight therein.

Even so, Ānanda, does one not desire the future.

And how, Ānanda, is one drawn [237]away among present things?

As to this, Ānanda, an uninstructed ordinary person,

taking no count of the pure ones,

unskilled in the Dhamma of the pure ones,

untrained in the Dhamma of the pure ones,

taking no count of the true men,

unskilled in the Dhamma of the true men,

untrained in the Dhamma of the true men,

regards material shape as self

or self as having material shape

or material shape as in self

or self as in material shape;

or he regards feeling as self

or self as having feeling

or feeling as in self

or self as in feeling;

or he regards perception as self

or self as having perception

or perception as in self

or self as in perception;

or he regards the habitual tendencies as self

or self as having habitual tendencies

or habitual tendencies as in self

or self as in habitual tendencies;

or he regards consciousness [189] as self

or self as having consciousness

or consciousness as in self

or self as in consciousness.

Even so, Ānanda, is one drawn away among present things.

And how, Ānanda, is one not drawn away among present things?

As to this, Ānanda, an instructed disciple of the pure ones,

taking count of the pure ones,

skilled in the dhamma of the pure ones,

trained in the dhamma of the pure ones,

taking count of the true men,

skilled in the dhamma of the true men,

trained in the dhamma of the true men,

does not regard material shape as self

or self as having material shape

or material shape as in self

or self as in material shape;

and he does not regard feeling as self

or self as having feeling

or feeling as in self

or self as in feeling;

and he does not regard perception as self

or self as having perception

or perception as in self

or self as in perception;

and he does not regard the habitual tendencies as self

or self as having the habitual tendencies

or the habitual tendencies as in self

or self as in the habitual tendencies;

and he does not regard consciousness as self

or self as having consciousness

or consciousness as in self

or self as in consciousness.

Even so, Ānanda, is one not drawn away among present things.

The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has vision now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Ānanda's Discourse on the Auspicious:

The Second

[1] See p. 245, n. 3 below.

[2] The whole of Discourse No. 131 from the first line of the verse to the last line of its second occurrence is here supposed to be repeated. [Ed.: Included in this version.]

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

133. Mahā Kaccāna's

Discourse on the Auspicious

Mahā Kaccāna-Bhadd'Eka-Ratta Suttaṃ

[237]

THUS have I heard:

At one time the Lord was staying near Rājagaha

in the Tapoda monastery.[1]

Then the venerable Samiddhi,[2]

getting up when the night was waning,

went to the Tapoda (lake)

to bathe his limbs.

When he had bathed his limbs in the Tapoda (lake)

and had come out (of the water),

he stood in one robe

drying his limbs.

Then, when the night was far spent,[3]

a certain deva

illumining with his radiant beauty

the whole of the Tapoda,[4]

approached the venerable Samiddhi

and, having approached,

stood at one side.

While he was standing at one side,

this deva spoke thus to the venerable Samiddhi:

[238] "Do you, monk, remember

the exposition

and the analysis

of the Auspicious?"

"I, friend,[5] do not remember

the exposition

and the analysis

of the Auspicious.

But do you, friend, remember

the exposition

and the analysis

of the Auspicious?"

"I too, monk, do not remember

either the exposition

or the analysis

of the Auspicious.

But do you, monk, remember

the verses of the Auspicious?"

"I, friend, do not remember

the verses of the Auspicious.

But do you, friend, remember

the verses of the Auspicious?"

"I too, monk, do not remember

the verses of the Auspicious.

But do you, monk, learn

the exposition

and the analysis

of the Auspicious;

do you, monk, master

the exposition

and the analysis

of the Auspicious;

do you, monk, remember

the exposition

and the analysis

of the Auspicious.

For the exposition

and the analysis

of the Auspicious, monk,

are connected with the goal,

they are fundamental to the Brahma-faring."

Thus spoke this deva;

having said this,

he disappeared then and there.

Then the venerable Samiddhi

towards the end of that night

approached the Lord;

having approached and greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Samiddhi

spoke thus to the Lord:

"Now I, revered sir,

when the night was waning

went to the Tapoda (lake)

to bathe my limbs.

When I had bathed my limbs

in the Tapoda (lake)

and had come out (of the water),

I stood in one robe

while drying my limbs.

Then, revered sir, when the night was far spent

a certain deva

illumining with his radiant beauty

the whole of the Tapoda,

approached me

and, having approached,

stood at one side.

While he was standing at one side,

this deva spoke thus to me:

"Do you, monk, remember

the exposition

and the analysis

of the Auspicious?"

"I, friend, do not remember

the exposition

and the analysis

of the Auspicious.

But do you, friend, remember

the exposition

and the analysis

of the Auspicious?"

"I too, monk, do not remember

either the exposition

or the analysis

of the Auspicious.

But do you, monk, remember

the verses of the Auspicious?"

"I, friend, do not remember

the verses of the Auspicious.

But do you, friend, remember

the verses of the Auspicious?"

"I too, monk, do not remember

the verses of the Auspicious.

But do you, monk, learn

the exposition

and the analysis

of the Auspicious;

do you, monk, master

the exposition

and the analysis

of the Auspicious;

do you, monk, remember

the exposition

and the analysis

of the Auspicious.

For the exposition

and the analysis

of the Auspicious, monk,

are connected with the goal,

they are fundamental to the Brahma-faring."

Thus spoke this deva;

having said this,

he disappeared then and there.

It were good, revered sir,

if the Lord would teach me

the exposition

and the analysis

of the Auspicious."

"Well then, monk, listen

and attend carefully

and I will speak."

"Yes, revered sir,"

the venerable Samiddhi answered the Lord in assent.

The Lord spoke thus:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Thus spoke the Lord.

When he had said this,[6]

the Well-farer rose [239] from his seat

and entered a dwelling-place.

Soon after the Lord had gone,

it occurred to those monks:

"Your reverences, the Lord,

having recited this exposition to us in brief,

but not having explained the meaning in full,

rose from his seat

and entered a dwelling-place:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Now, who can explain the meaning in full

of this exposition that was recited in brief by the Lord

but the meaning of which was not explained in full?"

Then it occurred to these monks:

"Now the venerable Kaccāna the Great

is both praised by the Teacher

and revered by intelligent fellow-Brahma-farers;

and the venerable Kaccāna the Great

is able to explain in full

the meaning of this exposition

that was recited in brief by the Lord

but the meaning of which was not explained in full.

Suppose we were to approach the venerable Kaccāna the Great,

and having approached,

were to question him on this meaning?"

Then these monks approached the venerable Kaccāna the Great;

having approached,

they exchanged greetings with him,

and when they had conversed in a friendly and courteous way,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

these monks spoke thus to the venerable Kaccāna the Great:

"Reverend Kaccāna,

the Lord, having recited this exposition to us in brief

but not having explained its meaning in full,

rose from his seat and entered a dwelling-place:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Soon after the Lord had departed,

it occurred to us,

reverend Kaccāna:

"Your reverences, the Lord,

having recited this exposition to us in brief,

but not having explained the meaning in full,

rose from his seat

and entered a dwelling-place:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Now, who can explain the meaning in full

of this exposition that was recited in brief by the Lord

but the meaning of which was not ex- [240] plained in full?"

Then it occurred to us:

"Now the venerable Kaccāna the Great

is both praised by the Teacher

and revered by intelligent fellow-Brahma-farers;

and the venerable Kaccāna the Great

is able to explain in full

the meaning of this exposition

that was recited in brief by the Lord

but the meaning of which was not explained in full.

Suppose we were to approach the venerable Kaccāna the Great,

and having approached,

were to question him on this meaning?"

May the venerable Kaccāna the Great explain it."

"Your reverences,

as a man walking about aiming at the pith,

searching for the pith,

looking about for the pith

of a great,

stable

and pithy tree,

might pass by the root,

pass by the trunk,

thinking that the pith

was to be looked for

in the branches and foliage -

even so is this performance of the venerable ones,

for (although) you had the Teacher face to face,

yet you have ignored that Lord

and judge that it is I

who should be questioned on this meaning.

But, your reverences,

the Lord knows what should be known,

sees what should be seen,

he has become eye,

become knowledge,

become Dhamma,

become Brahma,

he is the propounder,

the expounder,

the bringer of the goal,

the giver of the Deathless,

Dhamma-lord,

Tathāāgata.

This was the time

when you should have questioned the Lord on this meaning

so that you might have understood

what the Lord explained to you."

"Undoubtedly, reverend Kaccāna,

the Lord knows what should be known,

sees what should be seen,

he has become eye,

become knowledge,

become Dhamma,

become Brahma,

he is the propounder,

the expounder,

the bringer of the goal,

the giver of the Deathless,

Dhamma-lord,

Tathāāgata.

This was the time

when we should have questioned the Lord on this meaning

so that we might have understood

what the Lord explained to us.

But the venerable Kaccāna the Great

is both praised by the Teacher

and revered by intelligent fellow Brahma-farers;

and the venerable Kaccāna the Great is able to explain in full

the meaning of this exposition that was recited in brief by the Lord

but the meaning of which was not explained in full.

May the venerable Kaccana explain it,

without finding it troublesome."

"Well then, your reverences,

listen,

pay careful attention

and I will speak."

"Yes, your reverence,"

these monks answered the venerable Kaccāna the Great in assent.

The venerable Kaccāna the Great spoke thus:

"In regard to that exposition, your reverences,

that the Lord recited in brief

but the meaning of which he had not explained in full

when he rose from his seat

and entered a dwelling-place:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Of this exposition that was recited by the Lord in brief

but the [241] meaning of which

he did not explain in full,

I, your reverences, understand the meaning in full thus:

And how, your reverences, does one follow after the past?

He thinks:

'Such was my eye[7]ed1 in the distant past,

such were material shapes,'

and his consciousness[8] is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;[9]

delighting in it

he follows after the past.

■

He thinks:

'Such was my ear in the distant past,

such were sounds,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my nose in the distant past,

such were smells,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my tongue in the distant past,

such were flavours,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my body in the distant past,

such were tactile objects,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my mind in the distant past,

such were mental states,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

It is thus, your reverences,

that one follows after the past.

And how, your reverences,

does one not follow after the past?

He thinks:

'Such was my eye in the distant past,

such were material shapes,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my ear in the distant past,

such were sounds,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my nose in the distant past,

such were smells,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my tongue in the distant past,

such were flavours,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my body in the distant past,

such were tactile objects,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my mind in the distant past,

such were mental states,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

It is thus, your reverences,

that one does not follow after the past.

And how, your reverences,

does one desire the future?

He thinks:

'May my eye be such

in the distant future,

material [242] shapes such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my ear be such

in the distant future,

sounds such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my nose be such

in the distant future,

smells such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my tongue be such

in the distant future,

flavours such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my body be such

in the distant future,

tactile objects such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my mind be such

in the distant future,

mental objects such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

It is thus, your reverences,

that one desires the future.

And how, your reverences,

does one not desire the future?

He thinks:

'May my eye be such

in the distant future,

material shapes such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my ear be such

in the distant future,

sounds such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my nose be such

in the distant future,

smells such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my tongue be such

in the distant future,

flavours such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my body be such

in the distant future,

tactile objects such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my mind be such

in the distant future,

mental states such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

It is thus, your reverences,

that one does not desire the future.

And how, your reverences,

is one drawn away among present things?

If, your reverences,

there are at this present time[10]

both eye and material shapes[11]

to which his consciousness is bound fast

by desire and attachment

at this same present time,[12] (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;[13]

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both ear and sounds

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both nose and smells

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both tongue and flavours

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both body and tactile objects

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both mind and mental states

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

It is thus, your reverences,

that one is drawn away among present things.

[243] And how, your reverences, is one not drawn away among present things?

If, your reverences,

there are at this present time

both eye and material shapes

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both ear and sounds

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both nose and smells

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both tongue and flavours

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both body and tactile objects

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both mind and mental states[14]

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

It is thus, your reverences,

that one is not drawn away among present things.

In regard to that exposition, your reverences,

that the Lord recited in brief

but the meaning of which he had not explained in full

when he rose from his seat

and entered a dwelling-place:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Of this exposition

that was recited by the Lord in brief

but the meaning of which he did not explain in full,

I, your reverences, understand the meaning in full thus.

But if you, venerable ones, so desire,

having approached the Lord,

you can question him as to the meaning,

so that as the Lord explains it to you

so you may understand it."

Then these monks,

delighting and rejoicing in what the venerable Kaccāna the Great had said,

rising from their seats,

approached the Lord;

having approached and greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

these monks spoke thus to the Lord:

"Revered sir, the Lord,

having recited this exposition to us in brief,

rose from his seat

and entered a dwelling-place

before he had explained the meaning in full:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

[244] And, revered sir,

not long after the Lord had departed, it occurred to us:

"Your reverences, the Lord,

having recited this exposition to us in brief,

but not having explained the meaning in full,

rose from his seat

and entered a dwelling-place:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Now, who can explain the meaning in full

of this exposition that was recited in brief by the Lord

but the meaning of which was not explained in full?"

Then it occurred to us:

"Now the venerable Kaccāna the Great

is both praised by the Teacher

and revered by intelligent fellow-Brahma-farers;

and the venerable Kaccāna the Great

is able to explain in full

the meaning of this exposition

that was recited in brief by the Lord

but the meaning of which was not explained in full.

Suppose we were to approach the venerable Kaccāna the Great,

and having approached,

were to question him on this meaning?"

Then we, revered sir,

approached the venerable Kaccāna the Great,

and having approached

we questioned the venerable Kaccāna the Great on this meaning.

The meaning of these (words), revered sir,

was explained to us by the venerable Kaccāna the Great

by these methods,

by these sentences,

by these words:"ed2

"In regard to that exposition, your reverences,

that the Lord recited in brief

but the meaning of which he had not explained in full

when he rose from his seat

and entered a dwelling-place:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Of this exposition that was recited by the Lord in brief

but the meaning of which

he did not explain in full,

I, your reverences, understand the meaning in full thus:

And how, your reverences, does one follow after the past?

He thinks:

'Such was my eye in the distant past,

such were material shapes,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my ear in the distant past,

such were sounds,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my nose in the distant past,

such were smells,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my tongue in the distant past,

such were flavours,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my body in the distant past,

such were tactile objects,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my mind in the distant past,

such were mental states,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

It is thus, your reverences,

that one follows after the past.

And how, your reverences,

does one not follow after the past?

He thinks:

'Such was my eye in the distant past,

such were material shapes,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my ear in the distant past,

such were sounds,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my nose in the distant past,

such were smells,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my tongue in the distant past,

such were flavours,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my body in the distant past,

such were tactile objects,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my mind in the distant past,

such were mental states,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

It is thus, your reverences,

that one does not follow after the past.

And how, your reverences,

does one desire the future?

He thinks:

'May my eye be such

in the distant future,

material shapes such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my ear be such

in the distant future,

sounds such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my nose be such

in the distant future,

smells such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my tongue be such

in the distant future,

flavours such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my body be such

in the distant future,

tactile objects such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my mind be such

in the distant future,

mental objects such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

It is thus, your reverences,

that one desires the future.

And how, your reverences,

does one not desire the future?

He thinks:

'May my eye be such

in the distant future,

material shapes such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my ear be such

in the distant future,

sounds such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my nose be such

in the distant future,

smells such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my tongue be such

in the distant future,

flavours such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my body be such

in the distant future,

tactile objects such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my mind be such

in the distant future,

mental states such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

It is thus, your reverences,

that one does not desire the future.

And how, your reverences,

is one drawn away among present things?

If, your reverences,

there are at this present time

both eye and material shapes

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both ear and sounds

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both nose and smells

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both tongue and flavours

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both body and tactile objects

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both mind and mental states

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

It is thus, your reverences,

that one is drawn away among present things.

And how, your reverences, is one not drawn away among present things?

If, your reverences,

there are at this present time

both eye and material shapes

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both ear and sounds

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both nose and smells

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both tongue and flavours

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both body and tactile objects

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both mind and mental states

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

It is thus, your reverences,

that one is not drawn away among present things.

In regard to that exposition, your reverences,

that the Lord recited in brief

but the meaning of which he had not explained in full

when he rose from his seat

and entered a dwelling-place:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Of this exposition

that was recited by the Lord in brief

but the meaning of which he did not explain in full,

I, your reverences, understand the meaning in full thus.

"Learned, monks, is Kaccāna the Great,

of great wisdom, monks, is Kaccāna the Great.

For if you, monks, had questioned me as to this meaning,

I too would have explained it

precisely as it was explained by Kaccāna the Great.

Indeed, this is the exact meaning of that,

and thus should you remember it:"ed3

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

And how, your reverences, does one follow after the past?

He thinks:

'Such was my eye in the distant past,

such were material shapes,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my ear in the distant past,

such were sounds,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my nose in the distant past,

such were smells,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my tongue in the distant past,

such were flavours,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my body in the distant past,

such were tactile objects,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

■

He thinks:

'Such was my mind in the distant past,

such were mental states,'

and his consciousness is bound fast there

by desire and attachment;

because his consciousness is bound fast

by desire and attachment,

he delights in it;

delighting in it

he follows after the past.

It is thus, your reverences,

that one follows after the past.

And how, your reverences,

does one not follow after the past?

He thinks:

'Such was my eye in the distant past,

such were material shapes,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my ear in the distant past,

such were sounds,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my nose in the distant past,

such were smells,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my tongue in the distant past,

such were flavours,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my body in the distant past,

such were tactile objects,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

■

He thinks:

'Such was my mind in the distant past,

such were mental states,'

but without his consciousness being bound fast there

by desire and attachment;

because his consciousness is not bound fast

by desire and attachment,

he does not delight in it;

not delighting in it

he does not follow after the past.

It is thus, your reverences,

that one does not follow after the past.

And how, your reverences,

does one desire the future?

He thinks:

'May my eye be such

in the distant future,

material shapes such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my ear be such

in the distant future,

sounds such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my nose be such

in the distant future,

smells such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my tongue be such

in the distant future,

flavours such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my body be such

in the distant future,

tactile objects such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

■

He thinks:

'May my mind be such

in the distant future,

mental objects such'

and bends his thought

to the acquisition of what is not (yet) acquired;

because he so bends his thought,

he delights in that;

delighting in that,

he desires the future.

It is thus, your reverences,

that one desires the future.

And how, your reverences,

does one not desire the future?

He thinks:

'May my eye be such

in the distant future,

material shapes such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my ear be such

in the distant future,

sounds such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my nose be such

in the distant future,

smells such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my tongue be such

in the distant future,

flavours such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my body be such

in the distant future,

tactile objects such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

■

He thinks:

'May my mind be such

in the distant future,

mental states such'

but does not bend his thought

to the acquisition of what is not (yet) acquired;

because he does not so bend his thought,

he does not delight in that;

not delighting in that,

he does not desire the future.

It is thus, your reverences,

that one does not desire the future.

And how, your reverences,

is one drawn away among present things?

If, your reverences,

there are at this present time

both eye and material shapes

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both ear and sounds

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both nose and smells

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both tongue and flavours

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both body and tactile objects

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

■

If, your reverences,

there are at this present time

both mind and mental states

to which his consciousness is bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is bound fast

by desire and attachment,

he delights in them;

delighting in them,

he is drawn away among present things.

It is thus, your reverences,

that one is drawn away among present things.

And how, your reverences, is one not drawn away among present things?

If, your reverences,

there are at this present time

both eye and material shapes

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both ear and sounds

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both nose and smells

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both tongue and flavours

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both body and tactile objects

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

■

If, your reverences,

there are at this present time

both mind and mental states

to which his consciousness is not bound fast

by desire and attachment

at this same present time, (then)

because his consciousness is not bound fast

by desire and attachment,

he does not delight in them;

not delighting in them,

he is not drawn away among present things.

It is thus, your reverences,

that one is not drawn away among present things.

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Mahā Kaccāna's Discourse on the Auspicious

[1] So called because it faced the Tapoda lake. At MA. v. 4 this is called "hot," tatta. Cf. SA.i. 38, VinA. ii. 512 and see B.D. i. 188, n. 1, 274, n. 6, K.S. i. 14, n. 6. See also S. i. 8 where likewise a devatā spoke to Samiddhi at this place.

[2] See M. Sta. 136. At Thag. 46 a verse is ascribed to him. See Pas. Breath., p. 61, n. 3.

[3] For notes on words in this passage see M.L.S. i. 183.

[4] Probably both the lake and the monastery.

[5] āvuso.

[6] Cf. M. i. ll0 ff.

[7] MA. v. 5-6 explains that in the two preceding Discourses and in the following one the headings (mātikā) and the analysis were made in respect of the five khandhā; but here the headings refer to the 12 (sense-)fields (āyatanā), i.e. the six sensory organs and their six (appropriate) sense-data.

[8] MA. v. 6 reads with a Burmese edn. nikanti viññāṇa, consciousness that is desire, craving, longing for.

[9] I.e. in "eye," etc. Cf. S. iv. 13 f., where one rejoices in the six sense-fields.

[10] etaṃ paccuppannaṃ.

[11] It would appear that "eye and material shapes" form a pair, expressed by the word ubhayaṃ. Attachment, etc., is to this (pair), tasmiṃ. So with the ear and sounds, etc.

[12] yeva paccuppanne.

[13] I.e. desine and attachment, but expressed by taṃ, again referring to the pair = both.

[14] Quoted at Asl. 420.

ed1 Ms. Horner has 'vision' here, but it should be the organ as she has it in the following sections.

ed2 This is left as is as the abridgment in Ms. Horners translation.

ed3 This is not repeated in either the Pali or Ms. Horner's translation, but I have repeated it as that is the more usual way such conversations ended. It gives the bhikkhus one more opportunity to clarify their memory.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

134. Lomasakaṇgiya's

Discourse on the Auspicious

Lomasakaṇgiya-Bhadd'Eka-Ratta Suttaṃ

THUS have I heard:

Now at that time the venerable Lomasakaṇgiyai[1]

was staying among the Sakyans

near Kapilavatthu

in Nigrodha's park.

Then, when the night was far spent,

the deva[2] Candana,

illumining with his radiant beauty

the whole of Nigrodha's park,

approached the venerable Lomasakaṇgiyai;

and having approached,

he stood at one side.

As he was standing at one side

the deva Candana spoke thus

to the venerable Lomasakaṇgiyai:

"Do you, monk, remember

the exposition

and the analysis

of the Auspicious?"

"I, friend, do not remember

the exposition

and the analysis

of the Auspicious.

But do you, friend, remember

the exposition

and the analysis

of the Auspicious?"

"I too, monk, do not remember

either the exposition

or the analysis

of the Auspicious.

But do you, monk, remember

the verses of the Auspicious?"

"I, friend, do not remember

the verses of the Auspicious.

But do you, friend, remember

the verses of the Auspicious?"

"I, monk, remember the verses of the Auspicious."

"But how is it[3] that you, friend, remember

the verses of the Auspicious?"

[246] "At this one time, monk,

the Lord was staying among the devas of the Thirty-Three

at the root of the Coral Tree

on the ornamental stone.[4]

While he was there

the Lord spoke the exposition

and the analysis

of the Auspicious

to the devas of the Thirty-Three:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Thus it is that I, monk, remember

the verses of the Auspicious.

Do you, monk, learn[5] the exposition

and the analysis

of the Auspicious;

do you, monk, master[6]

the exposition

and the analysis

of the Auspicious;

do you, monk, remember[7]

the exposition

and the analysis

of the Auspicious.

The exposition

and the analysis

of the Auspicious, monk,

are connected with the goal,

they are fundamental to the Brahma-faring."

Thus spoke the deva Candana;

having said this,

he disappeared then and there.

Then the venerable Lomasakaṇgiyai

towards the end of that night,

having packed away his lodging,

set out on tour for Sāvatthī,

taking his bowl and robe.

Walking on tour,

he gradually approached Sāvatthī,

the Jeta Grove,

Anāthapiṇḍika's monastery

and the Lord;

having approached and greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a [247] respectful distance

the venerable Lomasakaṇgiyai spoke thus to the Lord:

"At this one time, revered sir,

I was staying among the Sakyans

near Kapilavatthu

in Nigrodha's park.

Then, revered sir,

when the night was far spent

a certain deva,

illumining with his radiant beauty

the whole of Nigrodha's park,

approached me

and having approached,

he stood at one side.

As he was standing at one side

bespoke thus:

"Do you, monk, remember

the exposition

and the analysis

of the Auspicious?"

"I, friend, do not remember

the exposition

and the analysis

of the Auspicious.

But do you, friend, remember

the exposition

and the analysis

of the Auspicious?"

"I too, monk, do not remember

either the exposition

or the analysis

of the Auspicious.

But do you, monk, remember

the verses of the Auspicious?"

"I, friend, do not remember

the verses of the Auspicious.

But do you, friend, remember

the verses of the Auspicious?"

"I, monk, remember the verses of the Auspicious."

"But how is it that you, friend, remember

the verses of the Auspicious?"

"At this one time, monk,

the Lord was staying among the devas of the Thirty-Three

at the root of the Coral Tree

on the ornamental stone.

While he was there

the Lord spoke the exposition

and the analysis

of the Auspicious

to the devas of the Thirty-Three:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has eye now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Thus it is that I, monk, remember

the verses of the Auspicious.

Do you, monk, learn the exposition

and the analysis

of the Auspicious;

do you, monk, master

the exposition

and the analysis

of the Auspicious;

do you, monk, remember

the exposition

and the analysis

of the Auspicious.

The exposition

and the analysis

of the Auspicious, monk,

are connected with the goal,

they are fundamental to the Brahma-faring."

Thus spoke the deva;

having said this,

he disappeared then and there.

It were good, revered sir,

if the Lord were to teach me

the exposition

and the analysis of the Auspicious."

"But do you, monk, know this deva?"

"I, revered sir, do not know that deva."

"This deva, monk, is called Candana.

The deva Candana, monk,

having applied himself,

having attended,

and having concentrated all his mind,

listened to Dhamma with ready ears.[8]

Well then, do you, monk,

listen,

attend carefully

and I will speak."

"Yes, revered sir,"

the venerable Lomasakaṇgiyai answered the Lord in assent.

The Lord spoke thus:

"The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has vision now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

And how, monk, does one follow after the past?

He thinks: 'Such was my material shape in the distant past'

and finds delight therein.

He thinks: 'Such was my feeling in the distant past'

and finds delight therein.

He thinks: 'Such was my my perception in the distant past'

and finds delight therein.

He thinks: 'Such were my habitual tendencies in the distant past'

and finds delight therein.

He thinks: 'Such was my consciousness in the distant past'

and finds delight therein.

Even so, monk, does one follow after the past.

And how, monk, does one not follow after the past?

He thinks: 'Such was my material shape in the distant past'

but does not find delight therein.

He thinks: 'Such was my feeling in the distant past'

but does not find delight therein.

He thinks: 'Such was my perception in the distant past'

but does not find delight therein.

He thinks: 'Such were my habitual tendencies in the distant past'

but does not find delight therein.

He thinks: 'Such was my consciousness in the distant past'

but does not find delight therein.

Even so, monk, does one not follow after the past.

And how, monk, does one desire the future?

He thinks: 'May my material shape be thus in the distant future'

and finds delight therein.

He thinks: 'May my feeling be thus in the distant future'

and finds delight therein.

He thinks: 'May my perception be thus in the distant future'

and finds delight therein.

He thinks: 'May my habitual tendencies be thus in the distant future'

and finds delight therein.

He thinks: 'May my consciousness be thus in the distant future'

and finds delight therein.

Even so, monk, does one desire the future.

And how, monk, does one not desire the future?

He thinks: 'May my material shape be thus in the distant future'

but does not find delight therein.

He thinks: 'May my feeling be thus in the distant future'

but does not find delight therein.

He thinks: 'May my perception be thus in the distant future'

but does not find delight therein.

He thinks: 'May my habitual tendencies be thus in the distant future'

but does not find delight therein.

He thinks: 'May my consciousness be thus in the distant future'

but does not find delight therein.

Even so, monk, does one not desire the future.

And how, monk, is one drawn away among present things?

As to this, monks, an uninstructed ordinary person,

taking no count of the pure ones,

unskilled in the Dhamma of the pure ones,

untrained in the Dhamma of the pure ones,

taking no count of the true men,

unskilled in the Dhamma of the true men,

untrained in the Dhamma of the true men,

regards material shape as self

or self as having material shape

or material shape as in self

or self as in material shape;

or he regards feeling as self

or self as having feeling

or feeling as in self

or self as in feeling;

or he regards perception as self

or self as having perception

or perception as in self

or self as in perception;

or he regards the habitual tendencies as self

or self as having habitual tendencies

or habitual tendencies as in self

or self as in habitual tendencies;

or he regards consciousness [189] as self

or self as having consciousness

or consciousness as in self

or self as in consciousness.

Even so, monk, is one drawn away among present things.

And how, monk, is one not drawn away among present things?

As to this, monk, an instructed disciple of the pure ones,

taking count of the pure ones,

skilled in the dhamma of the pure ones,

trained in the dhamma of the pure ones,

taking count of the true men,

skilled in the dhamma of the true men,

trained in the dhamma of the true men,

does not regard material shape as self

or self as having material shape

or material shape as in self

or self as in material shape;

and he does not regard feeling as self

or self as having feeling

or feeling as in self

or self as in feeling;

and he does not regard perception as self

or self as having perception

or perception as in self

or self as in perception;

and he does not regard the habitual tendencies as self

or self as having the habitual tendencies

or the habitual tendencies as in self

or self as in the habitual tendencies;

and he does not regard consciousness as self

or self as having consciousness

or consciousness as in self

or self as in consciousness.

Even so, monk, is one not drawn away among present things.

[248] "The past should not be followed after, the future not desired.

What is past is got rid of and the future has not come.

But whoever has vision now here, now there, of a present thing,

Knowing that it is immovable, unshakable, let him cultivate it.

Swelter at the task this very day. Who knows whether he will die tomorrow?

There is no bargaining with the great hosts of Death.

Thus abiding ardently, unwearied day and night,

He indeed is 'Auspicious' called, described as a sage at peace."

Thus spoke the Lord.

Delighted the venerable Lomasakaṇgiyai rejoiced in what the Lord had said.

Lomasakaṇgiyai's Discourse on the Auspicious:

The Fourth

[1] MA. v. 6 says this Elder's name was Aṇga, but as he had only a little down on his body he was known as Lomasakaṇgiyai. His verse is at Thag. 27, and the story of how in a former life he wanted to recite the Bhadd'Eka-Ratta occurs at ThagA. i. 89 f. See Ap. ii. 504 f., where the story, both of the past and the present, differs in various details.

[2] devaputta. As such he was known by the same name, Candana, as he had had as a rich upasaka in the time of the Buddha Kassapa, MA. v. 7. See M.L.S. i. 183.

[3] yathākathaṃ dhāresi. This might also be translated as "do you remember according to what had been said," i.e. do you remember the verses on the Auspicious according to how they were spoken? It would, indeed, be important to know the verses exactly as they had been spoken for, as the sequel states, they are connected with the goal. The above rendering may be justified however since the following sentences appear to be an answer to a question in such a form. Cf. yathākathaṃ sandassesi, etc., at M. iii. 190 above.

[4] paṇḍukambalasīla, usually the name of Sakka's throne. Paṇḍukambala is a light red woollen blanket, in this case the colour of a heap of jayasumara (Victory's joy) flowers. According to MA. v. 7 the Buddha went to the abode of the Thirty-Three seven years after the Enlightenment and after he had performed the twin miracle, and stayed there for a year.

[5] Sitting down in silence while hearing it means "he learns," MA. v. 8.

[6] Rehearsing it out loud means "he masters it."

[7] Speaking it to others means "he remembers it."

[8] As at M. 1. 326, which see for further references.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

135. Discourse on the Lesser Analysis of Deeds

Cūḷa Kamma-Vibhaṇga Suttaṃ

[248]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then the brahman youth Subha, Todeyya's son,[2] approached the Lord;

having approached,

he exchanged greetings with the Lord;

having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance

the brahman youth Subha, Todeyya's son,

spoke thus to the Lord:

"Now, good Gotama, what is the cause,

what the reason

that [249] lowness and excellence

are to be seen among human beings

while they are in human form?[3]

For, good Gotama,

human beings of short life-span are to be seen

and those of long life-span;

those of many

and those of few illnesses;

those who are ugly,

those who are beautiful;

those who are of little account,

those of great account;

those who are poor,

those who are wealthy;

those who are of lowly families,

those of high families;[4]

those who are weak in wisdom,

those who are full of wisdom.

Now what, good Gotama, is the cause,

what the reason

that lowness and excellence

are to be seen among human beings

while they are in human form?"

"Deeds[5] are one's own, brahman youth,

beings are heirs to deeds,[6]

deeds are matrix,

deeds are kin,

deeds are arbiters.[7]

Deed divides beings,

that is to say

by lowness and excellence."

"I do not understand the meaning in full

of that which was spoken by the good Gotama in brief

and the meaning of which was not explained in full.

It were well if the good Gotama

were so to teach me Dhamma

that I should understand the meaning in full

of that which was spoken by the good Gotama in brief

but the meaning of which was not explained in full."

"Well then, brahman youth,

listen,

attend carefully

and I will speak."

"Yes, sir,"

the brahman youth Subha, Todeyya's son,

answered the Lord in assent.

The Lord spoke thus:

"Brahman youth, here some woman or man

is one that makes onslaught on creatures,

is cruel,

bloody-handed,

intent on injuring and killing,

and without mercy to living creatures.[8]

Because of that [250] deed,

accomplished thus,

firmly held[9] thus,

he, at the breaking up of the body after dying

arises in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell.

But if, at the breaking up of the body after dying

he does not arise in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell,

but comes to human status,

then wherever he is born

(in a new existence)

he is of a short life-span.

This course is conducive

to shortness of life-span, brahman youth,

that is to say

making onslaught on creatures,

being cruel,

bloody-handed,

intent on injuring and killing,

and without mercy to living creatures.

■

But, brahman youth,

here some woman or man,

by getting rid of onslaught on creatures

is one who abstains from onslaught on creatures;

the stick laid aside,

the sword laid aside,

he lives scrupulous,

merciful,

kindly and compassionate to all living creatures.

Because of that deed,

accomplished thus,

firmly held thus,

at the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

But if, at the breaking up of the body after dying

he does not arise in a good bourn,

a heaven world,

but comes to human status,

then wherever he is born

(in a new existence)

he is of a long life-span.

This course is conducive

to length of life-span, brahman youth,

that is to say,

if one, by getting rid of onslaught on creatures,

abstains from onslaught on creatures,

(and with) the stick laid aside,

the sword laid aside,

lives scrupulous,

merciful,

kindly and compassionate to all living creatures.

■

Brahman youth, here some woman or man

is by nature harmful to creatures

with his hand

or with a clod of earth

or with a stick

or with a sword.

Because of that deed,

accomplished thus,

firmly held thus,

he, at the breaking up of the body after dying

arises in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell.

But if, at the breaking up of the body after dying

he does not arise in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell

but comes to human status,

then wherever he is born

(in a new existence)

he has many illnesses.

This course is conducive

to many illnesses, brahman youth,

that is to say

being by nature harmful to creatures

with his hand

or with a clod of earth

or with a stick

or with a sword.

■

But, brahman youth,

here some woman or man

is not by nature harmful to creatures

with his hand

or with a clod of earth

or with a stick

or with a sword.

Because of that deed

accomplished thus,

firmly held thus,

at the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

But if, at the breaking up of the body after dying

he does not arise in a good bourn,

a heaven world,

but comes to human status,

then wherever he is born

(in a new existence)

he has few illnesses.

This [251] course is conducive

to few illnesses, brahman youth,

that is to say

not being by nature harmful to creatures

with his hand

or with a clod of earth

or with a stick

or with a sword.

■

Brahman youth, here some woman or man is wrathful;

turbulent on being spoken to

even about a trifle,

he takes offence,

gets angry,

disagrees,

resists,

and evinces anger,

hatred

and resentment.[10]

Because of that deed,

accomplished thus,

firmly held thus,

he, at the breaking up of the body after dying

arises in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell.

But if, at the breaking up of the body after dying

he does not arise in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell

but comes to human status,

then wherever he is born

(in a new existence)

he is ugly.

This course is conducive to ugliness, brahman youth,

that is to say

being wrathful;

turbulent on being spoken to

even about a trifle,

taking offence,

getting angry,

disagreeing,

resisting,

evincing anger,

hatred

and resentment.

■

But, brahman youth, here some woman or man

is not wrathful;

not turbulent on being spoken to

even about a large matter,

he takes no offence,

does not get angry,

does not disagree,

resist

or evince anger,

hatred

and resentment.

Because of that deed,

accomplished thus,

firmly held thus,

at the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

But if, at the breaking up of the body after dying

he does not arise in a good bourn,

a heaven world,

but comes to human status,

then wherever he is born

(in a new existence)

he is lovely.[11]

This course is conducive to loveliness, brahman youth,

that is to say not being wrathful;

not being turbulent on being spoken to

even about a large matter,

he taking no offence,

not getting angry,

not disagreeing,

resisting

or evincing anger,

hatred

and resentment.

■

Brahman youth, here some woman or man

is jealous-minded;

he is jealous,

revengeful[12]

and harbours jealousy

on account of others' gains,

honour,

fame

and the marks of respect and reverence

paid to them.

Because of that deed,

accomplished thus,

firmly held thus,

he, at the breaking up of the body after dying

arises in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell.

But if, at the breaking up of the body after dying

he does not arise in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell

but comes to human status,

then wherever he is born

(in a new existence)

he is of little account.

This course is conducive

to being of little account, brahman youth,

that is to say

being jealous-minded;

jealous,

revengeful

harbouring jealousy

on account of others' gains,

honour,

fame

and the marks of respect and reverence

paid to them.

■

But, brahman youth,

here some woman or man

is not jealous-minded;

he is not jealous

or revengeful

nor does he harbour jealousy

on account of others' gains,

honour,

fame

and the marks of respect and reverence

paid to them.

Because of that deed,

accomplished thus,

firmly held thus,

at the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

But if, at the breaking up of the body after dying

he does not arise in a good bourn,

a heaven world,

but comes to human status,

then wherever he is born

(in a new existence)

he is of great account.

This course is conducive

to being of great account, brahman youth,

that is to say

not being jealous-minded;

not being jealous

or revengeful

nor harbouring jealousy

on account of others' gains,

honour,

fame

and the marks of respect and reverence

paid to them.

■

Brahman youth, here some woman or man

is not a giver[13] to recluse or brahman

of drink,

food,

clothing,

vehicle,

garlands,

scents,

unguents,

bed,

lodging,

light.

Because of that deed,

accomplished thus,

firmly held thus,

he, at the breaking up of the body after dying

arises in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell.

But if, at the breaking up of the body after dying

he does not arise in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell

but comes to human status,

then wherever he is born

(in a new existence)

he is poor.

This course is conducive to poverty, [252] brahman youth,

that is to say not being a giver to recluse or brahman

of drink,

food,

clothing,

vehicle,

garlands,

scents,

unguents,

bed,

lodging,

light.

■

But, brahman youth, here some woman or man

is a giver to recluse or brahman

of drink,

food,

clothing,

vehicle,

garlands,

scents,

unguents,

bed,

lodging,

light.

Because of that deed,

accomplished thus,

firmly held thus,

at the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

But if, at the breaking up of the body after dying

he does not arise in a good bourn,

a heaven world,

but comes to human status,

then wherever he is born

(in a new existence)

he is wealthy.

This course is conducive to wealth, brahman youth,

that is to say being a giver to recluse or brahman

of drink,

food,

clothing,

vehicle,

garlands,

scents,

unguents,

bed,

lodging,

light.

■

Brahman youth, here some woman or man

is callous

and proud;

he does not greet one

who should be greeted,

does not stand up for one

who should be stood up for,

he does not give a seat to one

meriting a seat,

he does not make room[14]

for one meriting room,

he does not respect,

revere,

reverence,

honour one

who should be respected,

revered,

reverenced,

honoured.

Because of that deed,

accomplished thus,

firmly held thus,

he, at the breaking up of the body after dying

arises in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell.

But if, at the breaking up of the body after dying

he does not arise in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell

but comes to human status,

then wherever he is born

(in a new existence)

he is of a lowly family.

This course is conducive

to being in a lowly family, brahman youth,

that is to say being one who is callous

and proud;

he does not greet one

who should be greeted,

does not stand up for one

who should be stood up for,

he does not give a seat to one

meriting a seat,

he does not make room

for one meriting room,

he does not respect,

revere,

reverence,

honour one

who should be respected,

revered,

reverenced,

honoured.

■

But, brahman youth, here some woman or man

is not callous

or proud;

he greets one who should be greeted,

stands up for one

who should be stood up for,

he gives a seat to one

meriting a seat,

he makes room

for one meriting room,

he respects,

reveres,

reverences,

honours one who should be

revered,

reverenced,

honoured.

Because of that deed,

accomplished thus,

firmly held thus,

at the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

But if, at the breaking up of the body after dying

he does not arise in a good bourn,

a heaven world,

but comes to human status,

then wherever he is born

(in a new existence)

it is in a high family.

This course is conducive

to being in a high family, brahman youth,

that is to say being one who is not callous

or proud;

one who greets one who should be greeted,

stands up for one

who should be stood up for,

one who gives a seat to one

meriting a seat,

one who makes room

for one meriting room,

one who respects,

reveres,

reverences,

honours one who should be

revered,

reverenced,

honoured.

■

Brahman youth, here some woman or a man,

having approached a recluse or a brahman,

is not one that asks:

'What, revered sir, is skill?

What is unskill?

What is blameable?

What un-blameable?

What should be practised?

What not practised?

What, being done by me, is for long for my woe and anguish?

Or what, being done by me, is for long for my welfare and happiness?

Because of this deed,

accomplished thus,

firmly held thus,

he, at the breaking up of the body after dying

arises in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell.

But if, at the breaking up of the body after dying

he does not arise in the sorrowful ways,

the bad bourn,

the Downfall,

Niraya Hell

but comes to human status,

then wherever he is born

(in a new existence)

is weak in wisdom.

This course is conducive

to being weak in wisdom, brahman youth,

that is to say

having approached a recluse or a brahman,

being one that that does not ask:

'What, revered sir, is skill?

What is unskill?

What is blameable?

What un-blameable?

What should be practised?

What not practised?

What, being done by me, is for long for my woe and anguish?

Or what, being done by me, is for long for my welfare and happiness?

■

But, brahman youth, here some woman or man,

having approached a recluse or brahman, is one that asks:

'What, revered sir, is skill?

What is unskill?

What is blameable?

What un-blameable?

What should be practised?

What not practised?

What, being done by me, is for long for my woe and anguish?

Or what, being done by me, is for long for my welfare and happiness?

Because of that deed,

accomplished thus,

firmly held thus,

at the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

But if, at the breaking up of the body after dying

he does not arise in a good bourn,

a heaven world,

but comes to human status,

then wherever he is born

(in a new existence)

he is of great wisdom.

This course is conducive to great wisdom, [253] brahman youth, that is to say,

having approached a recluse or brahman, being one that asks:

'What, revered sir, is skill?

What is unskill?

What is blameable?

What un-blameable?

What should be practised?

What not practised?

What, being done by me, is for long for my woe and anguish?

Or what, being done by me, is for long for my welfare and happiness?

So, brahman youth,

the course conducive to a short life-span

leads to shortness of life-span;

the course conducive to a long lifespan

leads to length of life-span;

the course conducive to many illnesses

leads to having many illnesses;

the course conducive to few illnesses

leads to having few illnesses;

the course conducive to being ugly

leads to ugliness;

the course conducive to being lovely

leads to loveliness;

the course conducive to being of small account

leads to smallness of account;

the course conducive to being of great account

leads to greatness of account;

the course conducive to being poor,

leads to poverty;

the course conducive to being wealthy

leads to wealth;

the course conducive to being of lowly family

leads to being in a lowly family;

the course conducive to being of high family

leads to being in a high family;

the course conducive to being weak in wisdom

leads to weakness of wisdom;

the course conducive to being of great wisdom

leads to greatness in wisdom.

Deeds are one's own, brahman youth,

beings are heirs to deeds,

deeds are the matrix,

deeds the kin,

deeds the arbiters.

Deed divides beings,

that is to say

by lowness and excellence."

When this had been said,

the brahman youth Subha, Todeyya's son,

spoke thus to the Lord:

"It is excellent, good Gotama,

excellent, good Gotama.

It is as if, good Gotama,

one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the good Gotama.

I am going to the revered Gotama for refuge,

and to Dhamma

and to the Order of monks.

May the revered Gotama accept me

as a lay-follower,

one gone for refuge from today forth

for as long as life lasts."

Discourse on the Lesser Analysis of Deeds

[1] Called at MA. v. 8, 15 Subhasutta, the latter passage saying that it is also called Culla-kamma-vibhaṇga sutta. There is a Subhasutta at M. Sta. 99 and D. Sta. 10. See S. Levi, Mahākarmavibhaṇga, etc., Paris, 1932, for an interesting dissertation on the Karmavibhaṇgas, and also Mrs. Rhys Davids, Wayfarer's Words, vol. iii, p. 1093 (reprinted from J.R.A.S., 1934). That the prefix Cūḷa here qualifies kammavibhaṇga (and not sutta) must be understood on the analogy of Mahā- in the next Discourse which, from internal evidence, is not a description of sutta but of kammavibhaṇga; see below, p. 264, n. 1.

[2] Todeyya was Pasenadi's brahman priest. He was very rich and very mean. Born as a dog in his own house, he barked at the Buddha when he was visiting Subha. The Buddha recognised him and identified him to the unwilling Subha by getting the dog to find some treasure he had hidden as a man.

[3] manmsānaṃ yeva sataṃ manussabhūtānaṃ. This of course assumes that human beings need not always be in human form, and this appears to have been the case with Todeyya. It seems clear that some distinction between the two words is to be made although in the sequel only human beings are dealt with. Pali is precise where we perhaps cannot be. Another word to be considered in this connection is manusaviggaha, taking up form as a human being, see Vin. iii. 73 where this word is defined, and Vin. iv. 214 = 269, where the compound tiracchānagata-manussaviggaha appears to be a man who has taken up animal form.

[4] Defined at Vin. iv. 6.

[5] Cf. A. iii. 72, 186, v. 288, Miln. 65. Kamma, here translated as deed or deeds, is equally the compelling force of kamma as inescapable recompense: one arises according to what one does, yaṃ karoti tena upapajjati, M. i. 390.

[6] As at M. i. 390.

[7] kamma-paṭisaraṇa; cf. dhamna-paṭisaraṇa at M. iii. 9.

[8] As at M. i. 286.

[9] samādiṇṇa, explained at MA. v. 11 by gahita and parāmaṭṭha, which may mean that the deed and its effect had been taken and acquired in a previous birth. The word, together with samatta, "accomplished," also occurs at M. iii. 214.

[10] As at A. i. 126-127. Cf. also A. ii. 203 ff.

[11] pāsādika here instead of vaṇṇavant as earlier.

[12] upadussati. So Childers. MA. v. 14 says that because of his jealousy, being censorious he does wrong (dussati, or is corrupted). It is possible that the three verbs dussati padussati upadussati denote a gradual intensification similar to, e.g., jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti at M. i. 334.

[13] Because he is stingy.

[14] maggaṃ deti, to make room or space for, to let pass, to give way; cf. Vin.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

136. Discourse on

the Greater Analysis of Deeds

Mahā Kamma-Vibhaṇga Suttaṃ

[254]

THUS have I heard:

At one time the Lord was staying near Rājagaha

in the Bamboo Grove at the squirrels' feeding place.

Now at that time the venerable Samiddhi[2]

was staying in a little forest hut.

Then the wanderer Potali's son,

who was always pacing up and down,

always roaming about on foot,

approached the venerable Samiddhi;

having approached,

he exchanged greetings with the venerable Samiddhi,

and having conversed in a friendly and courteous way

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the wanderer Potali's son

spoke thus to the venerable Samiddhi:

"Reverend Samiddhi,

from the recluse Gotama's own mouth

have I heard,

from his own mouth

have I learnt

that deed of body is foolish,[3]

deed of speech is foolish,

only deed of mind is truth;[4]

and that there is that attainment

on attaining which

one experiences nothing."[5]

"Do not, friend Potali's son,

speak thus;

do not, friend Potali's son,

speak thus.

Do not misrepresent the Lord;

for neither is misrepresentation of the Lord good

nor would the Lord speak thus:

'Deed of body is foolish,

deed of speech is foolish,

only deed of mind is truth;

and that there is that attainment

on attaining which

one experiences nothing.'"

"How long have you been gone forth, reverend Samiddhi?"

"Not long, friend, three years."

[255] "Now, why should we speak to monks who are Elders

when even a newly ordained monk

thinks that the Teacher should be defended thus?

Reverend Samiddhi,

when one has intentionally done a deed

by body,

speech

or thought,

what does one experience?"

"When one has intentionally done a deed

by body,

speech

or thought,

friend Potali's son,

one experiences anguish."

Then the wanderer Potali's son,

neither rejoicing in

nor protesting against

what the venerable Samiddhi had said,

rose from his seat and departed

without rejoicing,

without protesting.

Not long after the wanderer Potali's son had departed,

the venerable Samiddhi approached the venerable Ānanda;

having approached,

he exchanged greetings with the venerable Ānanda,

and having conversed in a friendly and courteous way,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Samiddhi told the venerable Ānanda

the whole of the conversation he had had with the wanderer Potali's son

as far as it had gone.

When this had been said,

the venerable Ānanda

spoke thus to the venerable Samiddhi:

"This, reverend Samiddhi,

is a subject of conversation

that should be told to the Lord.

Wait, reverend Samiddhi,

until we can approach the Lord;

when we have approached the Lord

we should tell him this matter;

as the Lord explains it to us,

so should we remember it."

"Yes, your reverence,"

the venerable Samiddhi answered the venerable Ānanda in assent.

Then the venerable Ānanda

and the venerable Samiddhi

approached the Lord;

having approached and greeted the Lord,

they sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Ānanda

told the Lord

the whole of the conversation the venerable Samiddhi had had

with the wanderer Potali's son

as far as it had gone.

When this had been said

the Lord spoke thus to the venerable Ānanda:

"But I, Ānanda,

do not even recognise the wanderer Potali's son's premise,

how then (can I recognise) a conversation like this?

The question of the wanderer Potali's son

was given a one-sided answer

by the foolish man Samiddhi

(although) it needed a discriminating explanation."

When this had been said

the venerable Udāyin[6]

spoke thus to the Lord:

"But if this, revered sir,

were the meaning of what the [256] venerable Samiddhi said,

(then) whatever one experiences is anguish."[7]

Then the Lord addressed the venerable Ānanda, saying:

"Now, do you, Ānanda, see

this foolish man Udāyin's (wrong) approach?[8]

I, Ānanda, knew that this foolish man Udāyin,

opening up (this question) now,

would open it up to no purpose.[9]

Ānanda, the wanderer Potali's son

really asked about the three feelings.

If,[10] Ānanda, this foolish man Samiddhi

had explained thus

when he was questioned thus

by the wanderer Potali's son:

'When, friend Potali's son,

one has intentionally done a deed

by body,

speech

or thought

for experiencing pleasure

he experiences pleasure;

'When, friend Potali's son,

one has intentionally done a deed

by body,

speech

or thought

for experiencing pain

he experiences pain;

'When, friend Potali's son,

one has intentionally done a deed

by body,

speech

or thought

for experiencing neither pain nor pleasure

he experiences neither pain nor pleasure;'

explaining thus, Ānanda,

the foolish man Samiddhi

would have explained properly

to the wanderer Potali's son.

And moreover, Ānanda,

there are foolish and inexperienced wanderers

who are members of other sects

who would find out about the Tathāāgata's

great analysis of deeds[11]

if you, Ānanda, would listen

while the Tathāgata is classifying[12]

the great analysis of deeds."

"It is the time for this, Lord,

it is the time for this, Well-farer,

that the Lord should classify

the great analysis of deeds.

When the monks have heard the Lord,

they will remember."

"Well then, Ānanda,

listen,

attend carefully,

and I will speak."

[257] "Yes, revered sir,"

the venerable Ānanda answered the Lord in assent.

The Lord spoke thus:

"There are these four (types of) persons, Ānanda,

existing in the world.[13]

What four?

Some individual here, Ānanda,

is one who makes onslaught on creatures,

takes what has not been given,

wrongly enjoys pleasures of the senses,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view.

At the breaking up of the body after dying

he arises in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.

■

Some individual here, Ānanda,

is one who makes onslaught on creatures,

takes what has not been given,

wrongly enjoys pleasures of the senses,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view.

At the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

■

But some individual here, Ānanda,

refrains from onslaught on creatures,

refrains from taking what has not been given,

refrains from wrong enjoyment of the sense-pleasures,

refrains from lying,

refrains from slanderous speech,

refrains from harsh speech,

refrains from gossip,

is not covetous,

not malevolent in mind,

and is of right view.

At the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

■

Some individual here, Ānanda,

refrains from onslaught on creatures,

refrains from taking what has not been given,

refrains from wrong enjoyment of the sense-pleasures,

refrains from lying,

refrains from slanderous speech,

refrains from harsh speech,

refrains from gossip,

is not covetous,

not malevolent in mind,

and is of right view.

At the breaking up of the body after dying

he arises in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.

This is a case,[14] Ānanda,

where some recluse or brahman,

as a result of ardour,

as a result of striving,

as a result of application,

as a result of diligence,

as a result of right mental work,[15]

attains such concentration of mind

that while the mind is concentrated

he sees with the purified deva-like vision

surpassing that of men

some individual here

who made onslaught on creatures,

took what had not been given,

wrongly enjoyed sense-pleasures,

was a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view -

and he sees that

at the breaking up of the body after dying

he has arisen in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.

He speaks thus:

'Indeed there are evil deeds,

there is [258] fruition of wrong faring.

And the individual I saw here

making onslaught on creatures,

taking what had not been given,

wrongly enjoying sense-pleasures,

a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view -

I now see

at the breaking up of the body after dying

arisen in the sorrowful way,

a bad bourn,

the Downfall,

Niraya Hell.'

He speaks thus:

'Indeed everyone who makes onslaught on creatures,

takes what has not been given,

wrongly enjoys sense-pleasures,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view,

at the breaking up of the body after dying

arises in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.'

Those who know thus

know rightly.

False is the knowledge

of those that know otherwise.'

In this way

he obstinately holds to

and adheres to[16]

that which he has known by himself,

seen by himself,

discerned by himself as

'This alone is the truth,

all else is falsehood.'

■

But there is this case, Ānanda,

when some recluse or brahman,

as a result of ardour,

as a result of striving,

as a result of application,

as a result of diligence,

as a result of right mental work,

attains such concentration of mind

that while the mind is concentrated

he sees with the purified deva-like vision

surpassing that of men

some individual here

who made onslaught on creatures,

took what had not been given,

wrongly enjoyed sense-pleasures,

was a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view -

and he sees that

at the breaking up of the body after dying

he has arisen in a good bourn,

a heaven world.

He speaks thus:

'Indeed there are no evil deeds,

no fruition of wrong faring.

And the individual I saw here

making onslaught on creatures,

taking what had not been given,

wrongly enjoying sense-pleasures,

a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view -

I now see

at the breaking up of the body after dying

arisen in a good bourn,

a heaven world.'

He speaks thus:

'Indeed everyone who makes onslaught on creatures,

takes what has not been given,

wrongly enjoys sense-pleasures,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view,

at the breaking up of the body after dying

arises in a good bourn,

a heaven world.

Those who know thus

know rightly.

False is the knowledge

of those that know otherwise.'

In this way he obstinately holds to

and adheres to

that which he has known,

seen and discerned by himself as

'This alone is the truth,

all else is falsehood.'

■

This is a case, Ānanda, where some recluse or brahman,

as a result of ardour,

as a result of striving,

as a result of application,

as a result of diligence,

as a result of right mental work,

attains such concentration of mind

that while the mind is concentrated

he sees with the purified deva-like vision

surpassing that of men

some individual here

who was restrained from making onslaught on creatures,

restrained from taking what had not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view,

and sees that at the breaking up of the body after dying

he has arisen in a good bourn,

a heaven world.

He speaks thus:

'Indeed there are lovely deeds;

there is fruition of right faring.

And the individual that I saw here

who was restrained from making onslaught on creatures,

restrained from taking what had not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view,

I now see at [259] the breaking up of the body after dying

arisen in a good bourn,

a heaven world.'

He speaks thus:

'Indeed everyone who is restrained from making onslaught on creatures,

restrained from taking what had not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view,

at the breaking up of the body after dying

arises in a good bourn,

a heaven world.

Those who know thus

know rightly.

False is the knowledge

of those that know otherwise.'

In this way he obstinately holds to

and adheres to

that which he has known,

seen and discerned by himself as

'This alone is the truth,

all else is falsehood.'

■

But there is this case, Ānanda,

when some recluse or brahman,

as a result of ardour,

as a result of striving,

as a result of application,

as a result of diligence,

as a result of right mental work,

attains such concentration of mind

that while the mind is concentrated

he sees with the purified deva-like vision

surpassing that of men

some individual here

who was restrained from making onslaught on creatures,

restrained from taking what had not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view,

and sees that at the breaking up of the body after dying

he has arisen in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.

He speaks thus:

'Indeed there are no lovely deeds,

there is no fruition of right faring.

And the individual that I saw here

restrained from making onslaught on creatures,

restrained from taking what had not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view,

I now see at the breaking up of the body after dying

arisen in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.'

He speaks thus:

'Indeed everyone who is restrained from making onslaught on creatures,

restrained from taking what had not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view,

at the breaking up of the body after dying

arises in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.

Those who know thus

know rightly.

False is the knowledge

of those that know otherwise.'

In this way he obstinately holds to

and adheres to

that which he has known,

seen and discerned by himself as

'This alone is the truth,

all else is falsehood.'

As to this, Ānanda,

whatever recluse or brahman speaks thus:

'Indeed there are evil deeds,

there is fruition of wrong faring' -

this I allow to him.

And if he speaks thus:

'The individual that I saw here,

taking what had not been given,

wrongly enjoying sense-pleasures,

a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view -

I now see

at the breaking up of the body after dying

arisen in a good bourn,

a heaven world.' -

this too I allow to him.

But if he speaks thus:

'Everyone who makes onslaught on creatures,

takes what has not been given,

wrongly enjoys sense-pleasures,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view,

at the breaking up of the body after dying

arises in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell' -

this I do not allow to him.

And if he speaks thus:

'Those who know thus

know rightly.

False is the knowledge

of those that know otherwise' -

neither do I allow this to him.

And whoever obstinately holds to

and adheres to

that which he has known by himself,

seen by himself,

discerned by himself as

'This alone is the truth,

all else is falsehood ' -

neither do I allow this to him.

What is the cause of this?

The [260] Tathāāgata's knowledge

of the great analysis of deeds

is otherwise, Ānanda.

As to this, Ānanda,

whatever recluse or brahman speaks thus:

'Indeed there are no evil deeds,

there is no fruition of wrong faring' -

this I do not allow to him.

And if he speaks thus:

The individual I saw here

making onslaught on creatures,

taking what had not been given,

wrongly enjoying sense-pleasures,

a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view -

I now see

at the breaking up of the body after dying

arisen in a good bourn,

a heaven world -

this I allow to him.

But if he speaks thus:

'Everyone who makes onslaught on creatures,

takes what has not been given,

wrongly enjoys sense-pleasures,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view,

at the breaking up of the body after dying

arises in a good bourn,

a heaven world -

this I do not allow to him.

Those who know thus

know rightly.

False is the knowledge

of those that know otherwise.' -

neither do I allow this to him.

And whoever obstinately holds to

and adheres to

that which he has known by himself,

seen by himself,

discerned by himself as

'This alone is the truth,

all else is falsehood ' -

neither do I allow this to him.

What is the cause of this?

The Tathāāgata's knowledge

of the great analysis of deeds

is otherwise, Ānanda.

As to this, Ānanda,

whatever recluse or brahman speaks thus:

'Indeed there are lovely deeds,

there is fruition of right faring' -

I allow this to him.

And if he speaks thus:

And the individual that I saw here

who was restrained from making onslaught on creatures,

restrained from taking what had not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view,

I now see at the breaking up of the body after dying

arisen in a good bourn,

a heaven world.' -

this too I allow to him.

But if he speaks thus:

'Everyone who is restrained from making onslaught on creatures,

restrained from taking what had not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view,

at the breaking up of the body after dying

arises in a good bourn,

a heaven world.' -

this I do not allow to him.

And if he speaks thus:

Those who know thus

know rightly.

False is the knowledge

of those that know otherwise.'

-neither do I allow this to him.

And whoever obstinately holds to

and adheres to

that which he has known by himself,

seen by himself,

discerned by himself as

'This alone is the truth,

all else is falsehood ' -

neither do I allow this to him.

What is the cause of this?

The Tathāāgata's knowledge

of the great analysis of deeds

is otherwise, Ānanda.

As to this, Ānanda,

whatever recluse or brahman speaks thus:

'Indeed there are no lovely deeds,

there is no fruition of right faring' -

this I do not allow to him.

But if he speaks thus:

'The individual that I saw here

restrained from making onslaught on [261] creatures,

restrained from taking what had not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view,

I now see at the breaking up of the body after dying

arisen in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.'

-this I allow to him.

But if he speaks thus:

'Everyone who is restrained from making onslaught on creatures,

restrained from taking what had not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view,

at the breaking up of the body after dying

arises in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell. -

this I do not allow to him.

And if he speaks thus:

Those who know thus

know rightly.

False is the knowledge

of those that know otherwise.'

-neither do I allow this to him.

And whoever obstinately holds to

and adheres to

that which he has known by himself,

seen by himself,

discerned by himself as

'This alone is the truth,

all else is falsehood ' -

neither do I allow this to him.

What is the cause of this?

The Tathāāgata's knowledge

of the great analysis of deeds

is otherwise, Ānanda.

As to this, Ānanda,

whatever individual there is

who makes onslaught on creatures,

takes what has not been given,

wrongly enjoys sense-pleasures,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view

at the breaking up of the body after dying

arises in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell -

either an evil deed to be experienced as anguish

was done by him earlier,

or an evil deed to be experienced as anguish

was done by him later,

or at the time of dying

a false view was adopted

and firmly held by him;

because of this,

at the breaking up of the body after dying

he arises in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.

And he who made onslaught on creatures here,

took what had not been given,

wrongly enjoyed sense-pleasures,

was a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and was of false view

undergoes its fruition

which arises here and now

or in another mode.

As to this, Ānanda, whatever individual there is who makes onslaught on creatures,

takes what has not been given,

wrongly enjoys sense-pleasures,

is a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and of false view

at the breaking up of the body after dying

arises in a good bourn,

a heaven world -

either a lovely deed to be experienced as happiness

was done by him earlier,

or a lovely deed to be experienced as happiness

was done by him later,

or at the time of dying

a right view was adopted

and firmly held by him;

because of this,

at the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

If he[17] made onslaught on creatures here,

took what had not been given,

wrongly enjoyed sense-pleasures,

was a liar,

of slanderous speech,

of harsh speech,

a gossip,

covetous,

malevolent in mind,

and was of false view

he undergoes its fruition

which arises here and now

or in another mode.

As to this, Ānanda, whatever individual there is who is restrained [262] from making onslaught on creatures,

is restrained from taking what has not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view

and who, at the breaking up of the body after dying,

arises in a good bourn,

a heaven world -

either a lovely deed to be experienced as happiness

was done by him earlier,

or a lovely deed to be experienced as happiness

was done by him later,

or at the time of dying

a right view was adopted

and firmly held by him;

because of this,

on the breaking up of the body after dying

he arises in a good bourn,

a heaven world.

And he who was restrained from making onslaught on creatures here,

is restrained from taking what has not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who is not covetous,

who is benevolent in mind

and of right view

undergoes its fruition

which arises either here and now

or in another mode.

As to this, Ānanda, whatever individual there is

who is restrained from making onslaught on creatures,

is restrained from taking what has not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who was not covetous,

who was benevolent in mind

and of right view

and who, at the breaking up of the body after dying,

arises in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell -

either an evil deed to be experienced as anguish

was done by him earlier,

or an evil deed to be experienced as anguish

was done by him later,

or at the time of dying

a false view was adopted

and firmly held by him;

because of this,

on the breaking up of the body after dying

he arises in the sorrowful ways,

a bad bourn,

the Downfall,

Niraya Hell.

And he who was restrained from making onslaught on creatures here,

is restrained from taking what has not been given,

from wrong enjoyment of sense-pleasures,

from lying,

from slanderous speech,

harsh speech,

gossipping,

who is not covetous,

who is benevolent in mind

and of right view

undergoes its fruition

which arises either here and now

or in another mode.

So, Ānanda,

there is the deed that is inoperative,[18]

apparently inoperative;[19]

there is the deed that is inoperative,

apparently operative;

there is the deed that is both operative

and apparently operative;

there is the deed that is operative,

apparently inoperative."

Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Discourse on the Greater Analysis of Deeds:

The Sixth

[1] Because the word mahā-kamma-vibhaṇga occurs in this Discourse the prefix mahā must be taken to qualify kamma-vibhaṇga and not sutta; see M.L.S., vol. i, Intr. p. xiii.

[2] Mentioned in M. Sta. 133.

[3] mogha, empty, vain, useless; called at MA. v. 15 tuccha aphala, empty, fruitless; also opposed to sacca at D. i. 187, M. ii. 169, etc.

[4] sacca, explained at MA. v. 15 as tatha bhūta, real, fact; the Comy also refers to the Upāli-sutta (M. Sta. 56) where it is said that deed of mind is the more blameable ... deed of body and deed of speech are not like it.

[5] Referred by MA. v. 16 to the Poṭṭhapāda-sutta (D. Sta. 9): kathan nu kho abhisaññā-nirodho hoti, D. i. 180.

[6] Lāḷ-Udāyin. MA. v. 16. See D.P.P.N., "an elder who possessed the knack of saying the wrong thing."

[7] dukkkasmiṃ, explained at MA. v. 10 as sabbaṃ dukkhaṃ, i.e. the anguish of rolling on, of the defilements and of the saṃkhārā.

[8] ummagga, with v.l. ummaṇga is explained at MA. v. 16 as paññā ummaggaṃ; cf. SnA. 60 ummaggo paññā pavuccati. In the context it would seem that ummaṇga, emergence "of a desire for knowledge leading to questioning" is the better reading. See G.S. ii. 184, n. 6.

[9] ummujjamāno ayoniso ummujjissati, wanting to speak he stretches out his neck, moves his jaws and twitches his face, he is not able to sit still. The Lord saw all this and did not come to know about it either through deva-vision or reasoning of mind or omniscience, MA. v. 16-17. Again, see G.S. ii. 184, n. 6 and the connection noted there that has been made between ummujja and Skrt. unmiñjita; and for unmiñja, unmiñjita one may now consult B.H.S.D.: "opening, as of the mouth."

[10] This sentence is quoted at Asl. 88 as belonging to a Discourse in which kamma is thought of as volition, or intentional. The wanderer's name is given as Pātaliputta.

[11] mahākammavibhaṇga, the term which appears to give this Discourse its name.

[12] bhajantassa, apparently from bhajati, to follow, associate with. Vibhajati is to dissect, divide, classify, and is the word Ānanda uses (immediately below) in his response.

[13] MA. v. 18 says that these four are matikā (headings, summaries) set out so as to detail the knowledge of the great analysis of deeds, but they are not themselves the classification of such knowledge.

[14] As at D. i. 13.

[15] MA. v. 18 says that these five (ardour to right mental work) are names for energy.

[16] As at M. i. 130, 257, 498.

[17] sace kho so here; yañ ca kho so in the other paragraphs.

[18] atthi kammaṃ abhabbaṃ (one version reading n'atthi).

[19] abhabbābhāsa.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

137. Discourse on

the Analysis of

the Sixfold (Sense-) Field

Saḷāyatana-Vibhaṇga Suttaṃ

[263]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach you, monks,

the analysis of the sixfold (sense-) field.

Listen to it,

attend carefully

and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

"Six internal sense-fields are to be known.

Six external sense-fields are to be known.

Six classes of consciousness are to be known.

Six classes of (sense-)impingement are to be known.

Eighteen mental ranges[1] are to be known.

Thirty-six modes for creatures[2] are to be known.

Wherefore, because of this

get rid of this.[3]

There are three arousings of mindfulness[4]

each of which [264] an ariyan practises

and, practising which,

is an ariyan who is a teacher fit to instruct a group.[5]

Of trainers[6]

he is called

the incomparable charioteer of men to be tamed.

§

This is the exposition[7] of the analysis

of the sixfold sense-field:

When it is said,

'Six internal sense-fields[8] are to be known,'

in reference to what is it said?

To the sense-field of eye,

the sense-field of ear,

the sense-field of nose,

the sense-field of tongue,

the sense-field of body,

the sense-field of mind.

When it is said,

'Six internal sense-fields are to be known,'

it is said in reference to this.

§

When it is said,

'Six external sense-fields are to be known,'

in reference to what is it said?

To the sense-field of material shape,

the sense-field of sound,

the sense-field of smell,

the sense-field of taste,

the sense-field of touch,

the sense-field of mental states.

When it is said,

'Six external sense-fields are to be known,'

it is said in reference to this.

§

When it is said,

'Six classes of consciousness are to be known,'

in reference to what is it said?

To visual consciousness,

auditory consciousness,

olfactory consciousness,

gustatory consciousness,

tactile consciousness,

mental consciousness.

When it is said,

'Six classes of consciousness are to be known,'

it is said in reference to this.

§

When it is said,

'Six classes of (sense-)impingement[9] are to be known,'

in reference to what is it said?

To visual impact,

auditory impact,

olfactory impact,

gustatory impact,

tactile impact,

mental impact.

When it is said,

'Six classes of (sense-)impingement are to be known,'

it is said in reference to this.

§

[265] When it is said,

'Eighteen mental ranges[10] are to be known,'

in reference to what is it said?

Having seen a material shape with the eye[11]

one ranges over[12] the material shape

that gives rise to joy,

ranges over the material shape

that gives rise to sorrow,

ranges over the material shape

that gives rise to equanimity.

■

Having heard a sound with the ear

one ranges over the sound

that gives rise to joy,

ranges over the sound

that gives rise to sorrow,

ranges over the sound

that gives rise to equanimity.

■

Having smelt a smell with the nose

one ranges over the smell

that gives rise to joy,

ranges over the smell

that gives rise to sorrow,

ranges over the smell

that gives rise to equanimity.

■

Having tasted a flavour with the tongue

one ranges over the flavour

that gives rise to joy,

ranges over the flavour

that gives rise to sorrow,

ranges over the flavour

that gives rise to equanimity.

■

Having felt a touch with the body

one ranges over the touch

that gives rise to joy,

ranges over the touch

that gives rise to sorrow,

ranges over the touch

that gives rise to equanimity.

■

Having cognised a mental state with the mind

one ranges over the mental state

that gives rise to joy,

ranges over the mental state

that gives rise to sorrow,

ranges over the mental state

that gives rise to equanimity.

In this way there are six ranges for joy,

six ranges for sorrow,

six ranges for equanimity.

When it is said,

'Eighteen mental ranges are to be known,'

it is said in reference to this.

§

When it is said,

'Thirty-six modes for creatures[13] are to be known,'

in reference to what is it said?

The six joys connected with worldly life,

the six joys connected with renunciation;

the six sorrows connected with worldly life,

the six sorrows connected with renunciation;

the six equanimities connected with worldly life,

the six equanimities connected with renunciation.

Herein what are the six joys connected with worldly life?

There is the joy that arises

either from attaining

and from beholding the attainment

of material shapes cognisable through the eye,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly attained is past,

arrested,

altered.

Joy such as this is called

joy connected with worldly life.

■

There is the joy that arises

either from attaining

and from beholding the attainment

of sounds cognisable through the ear,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly attained is past,

arrested,

altered.

Joy such as this is called

joy connected with worldly life.

■

There is the joy that arises

either from attaining

and from beholding the attainment

of smells cognisable through the nose,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly attained is past,

arrested,

altered.

Joy such as this is called

joy connected with worldly life.

■

There is the joy that arises

either from attaining

and from beholding the attainment

of flavours cognisable through the tongue,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly attained is past,

arrested,

altered.

Joy such as this is called

joy connected with worldly life.

■

There is the joy that arises

either from attaining

and from beholding the attainment

of touches cognisable through the body,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly attained is past,

arrested,

altered.

Joy such as this is called

joy connected with worldly life.

■

There is the joy that arises

either from attaining

and from beholding the attainment

of mental states cognisable through the mind,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly attained is past,

arrested,

altered.

Joy such as this is called

joy connected with worldly life.[14]

These are the six joys connected with worldly life.

Herein what are the six joys connected with renunciation?

When [266] one has known the impermanency of material shapes themselves,

their alteration,

disappearance[15]

and arrest,

and thinks,

'Formerly as well as now

all these material shapes are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

joy arises.

Joy such as this is called

joy connected with renunciation.

■

When one has known the impermanency of sounds themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these sounds are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

joy arises.

Joy such as this is called

joy connected with renunciation.

■

When one has known the impermanency of smells themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these smells are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

joy arises.

Joy such as this is called

joy connected with renunciation.

■

When one has known the impermanency of flavours themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these flavours are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

joy arises.

Joy such as this is called

joy connected with renunciation.

■

When one has known the impermanency of touches themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these touches are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

joy arises.

Joy such as this is called

joy connected with renunciation.

■

When one has known the impermanency of mental states themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these mental states are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

joy arises.

Joy such as this is called

joy connected with renunciation.

Herein what are the six sorrows

connected with worldly life?

There is the sorrow that arises

either from not attaining

and from beholding the non-attainment

of material shapes cognisable through the eye,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly not attained

is past,

arrested,

altered.

Sorrow such as this is called

sorrow connected with worldly life.

■

There is the sorrow that arises

either from not attaining

and from beholding the non-attainment

of sounds cognisable through the ear,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly not attained

is past,

arrested,

altered.

Sorrow such as this is called

sorrow connected with worldly life.

■

There is the sorrow that arises

either from not attaining

and from beholding the non-attainment

of smells cognisable through the nose,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly not attained

is past,

arrested,

altered.

Sorrow such as this is called

sorrow connected with worldly life.

■

There is the sorrow that arises

either from not attaining

and from beholding the non-attainment

of flavours cognisable through the tongue,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly not attained

is past,

arrested,

altered.

Sorrow such as this is called

sorrow connected with worldly life.

■

There is the sorrow that arises

either from not attaining

and from beholding the non-attainment

of touches cognisable through the body,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly not attained

is past,

arrested,

altered.

Sorrow such as this is called

sorrow connected with worldly life.

■

There is the sorrow that arises

either from not attaining

and from beholding the non-attainment

of mental states cognisable through the mind,

pleasant,

agreeable,

liked,

delightful,

connected with the material things of the world;

or from remembering

that what was formerly not attained

is past,

arrested,

altered.

Sorrow such as this is called

sorrow connected with worldly life.[16]

Herein what are the six sorrows connected with renunciation?

When one has known the impermanency

of material shapes themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these material shapes

are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

he evinces a desire

for the incomparable Deliverances,[17] thinking,'

When can I,

entering on

abide in that plane

which the ariyans, now entering on,

are abiding in?

Thus, from evincing [267] a desire

for the incomparable Deliverances

sorrow arises

as a result of the desire.

Sorrow such as this is called

sorrow connected with renunciation.

■

When one has known the impermanency

of sounds themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these sounds

are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

he evinces a desire

for the incomparable Deliverances, thinking,'

When can I,

entering on

abide in that plane

which the ariyans, now entering on,

are abiding in?

Thus, from evincing a desire

for the incomparable Deliverances

sorrow arises

as a result of the desire.

Sorrow such as this is called

sorrow connected with renunciation.

■

When one has known the impermanency

of smells themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these smells

are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

he evinces a desire

for the incomparable Deliverances, thinking,'

When can I,

entering on

abide in that plane

which the ariyans, now entering on,

are abiding in?

Thus, from evincing a desire

for the incomparable Deliverances

sorrow arises

as a result of the desire.

Sorrow such as this is called

sorrow connected with renunciation.

■

When one has known the impermanency

of flavours themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these flavours

are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

he evinces a desire

for the incomparable Deliverances, thinking,'

When can I,

entering on

abide in that plane

which the ariyans, now entering on,

are abiding in?

Thus, from evincing a desire

for the incomparable Deliverances

sorrow arises

as a result of the desire.

Sorrow such as this is called

sorrow connected with renunciation.

■

When one has known the impermanency

of touches themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these touches

are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

he evinces a desire

for the incomparable Deliverances, thinking,'

When can I,

entering on

abide in that plane

which the ariyans, now entering on,

are abiding in?

Thus, from evincing a desire

for the incomparable Deliverances

sorrow arises

as a result of the desire.

Sorrow such as this is called

sorrow connected with renunciation.

■

When one has known the impermanency

of mental states themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these mental states

are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

he evinces a desire

for the incomparable Deliverances, thinking,'

When can I,

entering on

abide in that plane

which the ariyans, now entering on,

are abiding in?

Thus, from evincing a desire

for the incomparable Deliverances

sorrow arises

as a result of the desire.

Sorrow such as this is called

sorrow connected with renunciation.

These are the six sorrows connected with renunciation.

Herein what are the six equanimities

connected with worldly life?

When a foolish,

errant,

average person

has seen a material shape with the eye,

there arises the equanimity

of an uninstructed average person

who has not conquered (his defilements),[18]

who has not conquered fruition,[19]

who does not see the peril[20] -

equanimity such as this

does not go further than material shape.

Therefore this is called

equanimity connected with worldly life.[21]

■

When a foolish,

errant,

average person

has heard a sound with the ear,

there arises the equanimity

of an uninstructed average person

who has not conquered (his defilements),

who has not conquered fruition,

who does not see the peril -

equanimity such as this

does not go further than sound.

Therefore this is called

equanimity connected with worldly life.

■

When a foolish,

errant,

average person

has smelt a smell with the nose,

there arises the equanimity

of an uninstructed average person

who has not conquered (his defilements),

who has not conquered fruition,

who does not see the peril -

equanimity such as this

does not go further than smell.

Therefore this is called

equanimity connected with worldly life.

■

When a foolish,

errant,

average person

has tasted a flavour with the tongue,

there arises the equanimity

of an uninstructed average person

who has not conquered (his defilements),

who has not conquered fruition,

who does not see the peril -

equanimity such as this

does not go further than flavour.

Therefore this is called

equanimity connected with worldly life.

■

When a foolish,

errant,

average person

has felt a touch with the body,

there arises the equanimity

of an uninstructed average person

who has not conquered (his defilements),

who has not conquered fruition,

who does not see the peril -

equanimity such as this

does not go further than touch.

Therefore this is called

equanimity connected with worldly life.

■

When a foolish,

errant,

average person

has cognised a mental state with the mind,

there arises the equanimity

of an uninstructed average person

who has not conquered (his defilements),

who has not conquered fruition,

who does not see the peril -

equanimity such as this

does not go further than mental state.

Therefore this is called

equanimity connected with worldly life.

These are the six equanimities

connected with worldly life.

Herein what are the six equanimities

connected with renunciation?

When one has known the impermanency

of material shapes themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these material shapes are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

equanimity arises.

Equanimity such as this

goes further than material shape.

Therefore it is called

equanimity connected with renunciation.

■

When one has known the impermanency

of sounds themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these sounds are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

equanimity arises.

Equanimity such as this

goes further than sounds.

Therefore it is called

equanimity connected with renunciation.

■

When one has known the impermanency

of smells themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these smells are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

equanimity arises.

Equanimity such as this

goes further than smells.

Therefore it is called

equanimity connected with renunciation.

■

When one has known the impermanency

of [268] flavours themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these flavours are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

equanimity arises.

Equanimity such as this

goes further than flavours.

Therefore it is called

equanimity connected with renunciation.

■

When one has known the impermanency

of touches themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these touches are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

equanimity arises.

Equanimity such as this

goes further than touches.

Therefore it is called

equanimity connected with renunciation.

■

When one has known the impermanency

of mental states themselves,

their alteration,

disappearance

and arrest,

and thinks,

'Formerly as well as now

all these mental states are impermanent,

painful,

liable to alteration,'

from seeing this thus

as it really is

by means of perfect wisdom,

equanimity arises.

Equanimity such as this

goes further than mental states.

Therefore it is called

equanimity connected with renunciation.

These are the six equanimities connected with renunciation.

When it is said,

'Thirty-six modes for creatures are to be known,'

it is said in reference to this.

§

Herein when it is said,

'Wherefore, because of this

get rid of this'

in reference to what is it said?

Herein, monks, because of[22]

and by means of[22] these six joys connected with renunciation,

get rid of

and transcend

those six joys connected with worldly life.

Thus is the getting rid of these,

thus is their transcending.[23]

■

Herein, monks, because of

and by means of

these six sorrows connected with renunciation,

get rid of

and transcend

those six sorrows connected with worldly life.

Thus is the getting rid of these,

thus is their transcending.

■

Herein, monks, because of

and by means of

these six equanimities connected with renunciation,

get rid of

and transcend

those six equanimities connected with worldly life.

Thus is the getting rid of these,

thus is their transcending.

■

Herein, monks, because of

and by means of

these six joys connected with renunciation,

get rid of

and transcend

those six sorrows connected with renunciation.

Thus is the getting rid of these,

thus is their transcending.

■

Herein, monks, because of

and by means of

these six equanimities connected with renunciation,

get rid of

and transcend

those six joys connected with renunciation.

Thus is the getting rid of these,

thus is their transcending.

There is, monks, equanimity in face of multiformity,

connected with multiformity;

there is equanimity in face of uniformity,

connected with uniformity.[24]

And what, monks, is equanimity in face of multiformity,

connected with multiformity?

It is, monks,

equanimity among material shapes,

equanimity among sounds,

equanimity among smells,

equanimity among flavours,

equanimity among touches.

This, monks, is equanimity in face of multiformity,

connected with multiformity.

And what, monks, is equanimity in face of uniformity,

connected with uniformity?

It is, monks, equanimity connected with the plane of infinite ether,

connected with the plane of infinite consciousness,

connected with the plane [269] of no-thing,

connected with the plane of neither-perception-nor-non-perception.

This, monks, is equanimity in face of uniformity,

connected with uniformity.

Herein, monks, because of

and by means of

this equanimity in face of uniformity,

connected with uniformity,

get rid of

and transcend

that equanimity in face of multiformity,

connected with multiformity.

Thus is the getting rid of it,

thus is its transcending.

Because of lack of desire,[25] monks,

by means of lack of desire,

get rid of

and transcend

that equanimity in face of uniformity,

connected with uniformity.

Thus is the getting rid of it,

thus is its transcending.

When it is said,

'Wherefore because of this

get rid of this,'

it is said in reference to this.

§

When it is said,

'There are three arousings of mindfulness

each of which an ariyan practises

and, practising which,

is an ariyan who is a teacher

fit to instruct a group,'

in reference to what is it said?

As to this,[26] monks,

a teacher teaches Dhamma to disciples,

compassionate,

seeking their welfare,

out of compassion,

saying:

'This is for your welfare,

this is for your happiness.'

But his disciples do not listen,

do not lend ear,

do not prepare their minds for profound knowledge

and, turning aside,

move away from the teacher's instruction.

Herein, monks, the Tathāāgata is neither delighted

nor does he experience delight,

but dwells untroubled,[27]

mindful

and clearly conscious.

This, monks, is the first arousing of mindfulness

that the ariyan practises

and, practising it,

is an ariyan who is a teacher

fit to instruct a group.

■

And again, monks, a teacher teaches Dhamma to disciples,

compassionate,

seeking their welfare,

out of compassion,

saying:

'This is for your welfare,

this is for your happiness.'

Some of his disciples do not listen,

do not lend ear,

do not prepare their minds for profound knowledge

and, turning aside,

move away from the teacher's instruction.

But some disciples listen,

lend ear,

prepare their minds for profound knowledge

and, not turning aside,

do not move away from the teacher's instruction.

Herein, monks, the Tathāāgata is neither delighted

nor does he experience delight

and neither is he depressed

nor does he experience depression.

Having ousted both delight and depression,

he dwells with equanimity,

mindful and clearly conscious.

This, monks, is the second arousing of mindfulness

that the ariyan practises

and, practising it,

is an ariyan who is a teacher

fit to instruct a group.

[270] And again, monks, a teacher teaches Dhamma to disciples,

compassionate,

seeking their welfare,

out of compassion,

saying:

'This is for your welfare,

this is for your happiness.'

His disciples listen,

lend ear,

prepare their minds for profound knowledge

and, not turning aside,

do not move from the teacher's instruction.

Herein, monks, the Tathāgata is delighted

and he experiences delight

but he dwells untroubled,[28]

mindful and clearly conscious.

This, monks, is the third arousing of mindfulness

that the ariyan practises

and, practising it,

is an ariyan who is a teacher

fit to instruct a group.

When it is said:

'There are three arousings of mindfulness

each of which an ariyan practises

and, practising which,

is an ariyan who is a teacher

fit to instruct a group,'

it is said in reference to this.

§

When it is said,

'Of trainers

he is called the incomparable charioteer of men to be tamed,'

in reference to what is it said?

When, monks, an elephant to be tamed

is driven[29] by the elephant-tamer

it runs in one direction only -

to the east

or west

or north

or south.

When, monks, a horse to be tamed

is driven by the horse-tamer

it runs in one direction only -

to the east

or west

or north

or south.

When, monks, a bull to be tamed

is driven by the bull-tamer

it runs in one direction only -

to the east

or west

or north

or south.

When, monks, a man to be tamed

is driven by the Tathāāgata,

perfected one,

fully Self-Awakened One

he courses[30] to eight quarters:[31]

Being in the fine-material sphere,

he sees material shapes;

this is the first quarter.

Not perceiving material shape internally

he sees external material shapes;

this is the second quarter.

By thinking of the Fair,

he is intent on it;

this is the third quarter.

By passing quite beyond perceptions of material shape,

by sinking perceptions of sensory reactions,

by not attending to perceptions of variety,

and thinking,

'Ether is unending,'

entering on the plane of infinite ether

he abides in it;

this is the fourth quarter.

By passing quite beyond the plane [271] of infinite ether,

thinking,

'Consciousness is unending,'

entering on the plane of infinite consciousness,

he abides in it;

this is the fifth quarter.

By passing quite beyond the plane of infinite consciousness,

thinking,

'There is not anything,'

entering on the plane of no-thing,

he abides in it;

this is the sixth quarter.

By passing quite beyond the plane of no-thing,

entering on the plane of neithcr-perception-nor-non-perception,

he abides in it;

this is the seventh quarter.

By passing quite beyond the plane of neither-perception-nor-non-perception,

entering on the stopping of perception and feeling,

he abides in it;

this is the eighth quarter.

When, monks, a man to be tamed

is driven by the Tathāāgata,

perfected one,

fully Self-Awakened One,

he courses to these eight quarters.

When it is said,

' Of trainers

he is called the incomparable charioteer

of men to be tamed,'

it is said in reference to this."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Analysis of the Sixfold (Sense-)Field:

The Seventh

[1] manopa-vicārā. MA. v. 21 says manassa upavicārā, discriminations or applications, ranges or spheres of the mind or mental activity. See B.H.S.D.

[2] sattapadā. MA. v. 21 calls this the tracks, ways, lots, padā, of creatures rooted in vaṭṭa, the whirligig of becoming (eighteen modes) and vivaṭṭa (eighteen modes).

[3] tatr'idaṃ nissāya idaṃ pajahatha. All these brief expositions, statements or headings (mātikā) arc explained during the course of this Sutta.

[4] These three satipaṭṭhāna have nothing to do with the four usual ones, as is clear from the analysis below, p. 269. They are, more precisely, āveṇikā (special, exceptional) satipaṭṭhāna of a Buddha, his even-mindedness, sama-cittatā, when his audience listens, does not listen, or partly both. See B.H.S.D. under āveṇika and sm.rty-upasthāna. At Divy. 182, 268, we get: tribhir āveṇikaiḥ sm.rtyupasthānair; and at Divy. 126 tribhiḥ sm.rtyupasthānair Cf. the eighteen special, peculiar attributes of a Buddha, āveṇikā Buddha-dharmā, enumerated at Mhvu. i. 160. And cf. e.g.. Śatasāhasrikā ix. 1449-1450 (translated at Buddhist Texts through the Ages, p. 146) where among the attributes is included "his mindfulness never fails" and "there is no falling off in mindfulness," nāsti sm.rtihāniḥ, although this, from the context, almost certainly refers not to the three, but to the four arousings of mindfulness. Pali has no such list, although eighteen Buddhadhammā are referred to at Miln. 105, 285, UdA. 87. Apart from the above Discourse, I know of no other passage in the Pali canon that expounds these three satipaṭṭhāna.

[5] tayo satipaṭṭhānā, yad ariyo sevati yad ariyo sevamāno satthā gaṇaṃ anusāsituṃ arahati. The two occurrences of yad in this sentence have the effect of referring not to these three satipaṭṭhānā as a whole or unit but to whichever one of them is called forth by the circumstances: of the disciples listening, not listening, or some listening and some not; see previous note. Also see the gloss of yad ariyo at MA. v. 27: yad ariyo ti ye satipaṭṭhāne ariyo sammāsambuddho sevati. Tattha tīsu ṭhānesu ṭhapento satipaṭṭhāne sevatī ti veditabbo: "which an ariyan" means those arousings of mindfulness which an ariyan who is a fully self-awakened one practises. Here it is to be understood that, setting up mindfulness in the three (sets of) circumstances, he practises the arousings of mindfulness.

[6] yoggācariya, as at M. i. 124, iii. 97.

[7] uddesa, called at MA. v. 21 mātikāṭhapanaṃ, the establishment or statement of the headings.

[8] For this and the next three headings cf. D. iii. 243, etc.

[9] Cf. the "six feelings" at S. iv. 232.

[10] Cf. M. iii. 239 f. for cha somanassūpavicārā cha domanasūpavicārā cha upekhūpavicārā, also recorded at D. iii. 244 f., Vbh. 381. Cf. the "eighteen feelings" at S. iv. 232.

[11] With visual consciousness, MA. v. 22; cf. VbhA. 508.

[12] upavicarati.

[13] Cf. the "thirty-six feelings" at S. iv. 232.

[14] Cf. Vism. 319.

[15] virāga, explained at MA. v. 22 by vigacchanena virāgaṃ.

[16] Cf. Vism. 319.

[17] MA. v. 23 says incomparable deliverance is called arahantship.

[18] anodhijina, one who has not conquered the whole extent (odhi, or, to the limit) of the kilesas, therefore one whose cankers are not destroyed, MA. v. 24. Cf. Vbh. 246.

[19] avipākajina. MA. v. 24 says, similarly one whose cankers are not destroyed. For a conqueror of fruition is called one whoso cankers are destroyed because he has conquered āyatiṃ vipākaṃ, the fruition (of deeds done here or in former births) to their (full) stretch.

[20] ādīnava, which, often connected with sense pleasures, is at MA. v. 24 connected with misfortune or distress, upaddava.

[21] It is the equanimity of not knowing, MA. v. 24.

[22] tāni nissāya tāni āgamma. Cf. KhpA. 229 āgammā ti nissāya.

[23] Cf. M. i. 445.

[24] Cf. M. i. 364-367.

[25] atammayatā as at M. iii. 42.

[26] Cf. M. iii. 117.

[27] anavassuta; here, not overflowing with repulsion, paṭigha, MA. v. 27.

[28] Here, not overflowing with rāga, attachment.

[29] sārita, past participle both of sāreti, causative of sarati, to go, to run, to move along, to flow; and of sarati, to call to mind, to remember. Cf. sāreyya at M. i. 124, explained by MA. ii. 98 as ujukuṃ peseyya, should send (him) forth straight; but MA. v. 27 explains sūrita by damita, tamed.

[30] vidhāvati, to run about, to roam, to rove; dhāvati being to run, to run quickly. Here vidhāvati, is used of the mind only; for the man sits down cross-legged, does not twist his body round for no matter which quarter he is facing (in the physical sense, E, W, N, S), he attains these eight attainments: the Deliverances at the same time as the "quarters," MA. v. 28; and naturally, since they appear to be the same as one another.

[31] These quarters or directions are the same as the eight Deliverances as given, e.g.. at M. ii. 12, and which are to be (mentally) developed.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

138. Discourse on an Exposition and Analysis

Uddesa-Vibhaṇga Suttaṃ

[271]

[223] THUS have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta's Grove, Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach you, monks, an exposition and (its) analysis.ed.1

Listen to it,

attend carefully,

and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

[272] "Monks, a monk should so investigate[2] (things) that,

as he investigates,

his consciousness of what is external

be undistracted, not diffused,

and of what is internal

be unslackened

so that it[3] may not be disturbed by grasping;

monks, if consciousness of what is external

be undistracted, not diffused,

of what is internal

be unslackened,

then, for him who is (thus) undisturbed by grasping

there is in the future

no origin or rise

of birth, old age and dying

or of anguish."

Thus spoke the Lord.

When he had said this,

the Well-farer rose from his seat and entered a dwelling-place.

Soon after the Lord had gone, it occurred to these monks:

"Your reverences, the Lord, recited this exposition to us in brief:

"Monks, a monk should so investigate (things) that,

as he investigates,

his consciousness of what is external

be undistracted, not diffused,

and of what is internal

be unslackened

so that it may not be disturbed by grasping;

monks, if consciousness of what is external

be undistracted, not diffused,

of what is internal

be unslackened,

then, for him who is (thus) undisturbed by grasping

there is in the future

no origin or rise

of birth, old age and dying

or of anguish."

But without having explained the meaning in full

he rose from his seat and entered a dwelling-place.

Now, who can explain the meaning in full

of this exposition which was recited in brief by the Lord

but the meaning of which he did not explain in full?"

Then it occurred to these monks:

"Now, the venerable Kaccāna the Great

is both praised by the Teacher

and revered by intelligent Brahma-farers;[4]

[224, 225] and the venerable Kaccāna the Great is able to explain in full

the meaning of this exposition

that was recited in brief by the Lord

but the meaning of which was not explained in full.

Suppose we were to approach the venerable Kaccāna the Great,

and having approached,

were to question him on this meaning?"

Then these monks approached the venerable Kaccāna the Great;

having approached,

they exchanged greetings with him,

and when they had conversed in a friendly and courteous way,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

these monks spoke thus to the venerable Kaccāna the Great:

Reverend Kaccāna, the Lord,

having recited this exposition to us in brief

but not having explained its meaning in full,

rose from his seat and entered a dwelling-place:

"Monks, a monk should so investigate (things) that,

as he investigates,

his consciousness of what is external

be undistracted, not diffused,

and of what is internal

be unslackened

so that it may not be disturbed by grasping;

monks, if consciousness of what is external

be undistracted, not diffused,

of what is internal

be unslackened,

then, for him who is (thus) undisturbed by grasping

there is in the future

no origin or rise

of birth, old age and dying

or of anguish."

Soon after the Lord had departed,

it occurred to us, reverend Kaccāna:

'Your reverences, the Lord, having recited this exposition to us in brief,

but not having explained the meaning in full,

rose from his seat and entered a dwelling-place:

"Monks, a monk should so investigate (things) that,

as he investigates,

his consciousness of what is external

be undistracted, not diffused,

and of what is internal

be unslackened

so that it may not be disturbed by grasping;

monks, if consciousness of what is external

be undistracted, not diffused,

of what is internal

be unslackened,

then, for him who is (thus) undisturbed by grasping

there is in the future

no origin or rise

of birth, old age and dying

or of anguish."

Now, who can explain the meaning in full

of this exposition that was recited in brief by the Lord

but the meaning of which he did not explaining full?"

Then, reverend Kaccāna, it occurred to us:

'Now the venerable Kaccāna the Great

is both praised by the Teacher

and revered by intelligent fellow-Brahma-farers;

and the venerable Kaccāna the Great

is able to explain in full

the meaning of this exposition

that was recited in brief by the Lord

but the meaning of which was not explained in full.

Supose we were to approach the venerable Kaccāna the Great,

and having approached,

were to question him on this meaning?

May the venerable Kaccāna the Great explain it."

"Your reverences, as a man walking about aiming at the pith,

searching for the pith,

looking about for the pith

of a great, stable and pithy tree,

might pass by the root,

pass by the trunk,

thinking that the pith was to be looked for

in the branches and foliage

— even so is this performance of the venerable ones,

for (although) you had the Teacher face-to-face,

yet you have ignored that Lord

and judge that it is I who should be questioned on this meaning.

But, your reverences,

the Lord knows what should be known,

sees what should be seen,

he has become vision,

become knowledge,

become Dhamma,

become Brahma,

he is the propounder,

the expounder,

the bringer of the goal,

the giver of the Deathless,

Dhamma-lord,

Tathāgata.

This was the time

when you should have questioned the Lord on this meaning

so that you might have understood what the Lord explained to you."

Undoubtedly, reverend Kaccāna,

the Lord knows what should be known,

sees what should be seen,

he has become vision,

become knowledge,

become Dhamma,

become Brahma,

he is the propounder,

the expounder,

the bringer of the goal,

the giver of the Deathless,

Dhamma-lord,

Tathāgata.

This was the time

when we should have questioned the Lord on this meaning

so that we might have understood what the Lord explained to us.

But the venerable Kaccāna the Great

is both praised by the Teacher

and revered by intelligent fellow Brahma-farers;

and the venerable Kaccāna the Great

is able to explain in full

the meaning of this exposition

that was recited in brief by the Lord

but the meaning of which was not explained in full.

May the venerable Kaccāna explain it without finding it troublesome."

"Well then, your reverences,

listen,

pay careful attention

and I will speak."

"Yes, your reverence,"

these monks answered the venerable Kaccāna the Great in assent.

The venerable Kaccāna the Great spoke thus:

"In regard to that exposition, your reverences,

which was recited in brief by the Lord

but the meaning of which he had not explained in full

when he rose from his seat and entered a dwelling-place:

"Monks, a monk should so investigate (things) that,

as he investigates,

his consciousness of what is external

be undistracted, not diffused,

and of what is internal

be unslackened

so that it may not be disturbed by grasping;

monks, if consciousness of what is external

be undistracted, not diffused,

of what is internal

be unslackened,

then, for him who is (thus) undisturbed by grasping

there is in the future

no origin or rise

of birth, old age and dying

or of anguish."

— of this exposition which was recited in brief by the Lord

but the meaning of which he did not explain in full,

I, your reverences, understand the meaning in full thus:

And what, your reverences,

is called distracted, diffused consciousness

of what is external?

If, your reverences,

after a monk has seen a material shape with the eye,

his consciousness runs after signs of material shape,

is tied by satisfaction in signs of material [273] shapes,

is bound to satisfaction in signs of material shapes,

is fettered by the fetter of satisfaction in the signs of material shapes,

then the consciousness of what is external

is said to be distracted and diffused.

If, having heard a sound with the ear,

his consciousness runs after signs of sounds,

is tied by satisfaction in signs of sounds,

is bound to satisfaction in signs of sounds,

is fettered by the fetter of satisfaction in the signs of sounds,

then the consciousness of what is external

is said to be distracted and diffused.

If, having smelled a smell with the nose,

his consciousness runs after signs of smells,

is tied by satisfaction in signs of smells,

is bound to satisfaction in signs of smells,

is fettered by the fetter of satisfaction in the signs of smells,

then the consciousness of what is external

is said to be distracted and diffused.

If, having tasted a flavour with the tongue,

his consciousness runs after signs of flavours,

is tied by satisfaction in signs of flavours,

is bound to satisfaction in signs of flavours,

is fettered by the fetter of satisfaction in the signs of flavours,

then the consciousness of what is external

is said to be distracted and diffused.

If, having felt a touch with the body,

his consciousness runs after signs of touches,

is tied by satisfaction in signs of touches,

is bound to satisfaction in signs of touches,

is fettered by the fetter of satisfaction in the signs of touches,

then the consciousness of what is external

is said to be distracted and diffused.

If, having cognised a mental state with the mind,

his consciousness runs after signs of mental states,

is tied by satisfaction in signs of mental states,

is bound to satisfaction in signs of mental states,

is fettered by the fetter of satisfaction in the signs of mental states,

then the consciousness of what is external

is said to be distracted and diffused.

It is thus, your reverences,

that consciousness of what is external

is called distracted and diffused.

And what, your reverences,

is called undistracted, undiffused consciousness

of what is external?

If, your reverences,

after a monk has seen a material shape with the eye,

his consciousness does not run after signs of material shape,

is not tied by satisfaction in signs of material shape,

is not bound to satisfaction in signs of material shapes,

is not fettered by the fetter of satisfaction in the signs of material shapes,

then the consciousness of what is external

is said to be undistracted and undiffused.

If, having heard a sound with the ear,

his consciousness does not run after signs of sounds,

is not tied by satisfaction in signs of sounds,

is not bound to satisfaction in signs of sounds,

is not fettered by the fetter of satisfaction in the signs of sounds,

then the consciousness of what is external

is said to be undistracted and undiffused.

If, having smelled a smell with the nose,

his consciousness does not run after signs of smells,

is not tied by satisfaction in signs of smells,

is not bound to satisfaction in signs of smells,

is not fettered by the fetter of satisfaction in the signs of smells,

then the consciousness of what is external

is said to be undistracted and undiffused.

If, having tasted a flavour with the tongue,

his consciousness does not run after signs of flavours,

is not tied by satisfaction in signs of flavours,

is not bound to satisfaction in signs of flavours,

is not fettered by the fetter of satisfaction in the signs of flavours,

then the consciousness of what is external

is said to be undistracted and undiffused.

If, having felt a touch with the body,

his consciousness does not run after signs of touches,

is not tied by satisfaction in signs of touches,

is not bound to satisfaction in signs of touches,

is not fettered by the fetter of satisfaction in the signs of touches,

then the consciousness of what is external

is said to be undistracted and undiffused.

If, having cognised a mental state with the mind,

his consciousness does not run after signs of mental states,

is not tied by satisfaction in signs of mental states,

is not bound to satisfaction in signs of mental states,

is not fettered by the fetter of satisfaction in the signs of mental states,

then the consciousness of what is external

is said to be undistracted and undiffused.

It is thus, your reverences,

that consciousness of what is external

is called undistracted and undiffused.

And what, your reverences, is called

slackened thought in regard to what is internal?

As to this, your reverences, a monk,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

entering into

abides in the first meditation

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful.

If his consciousness runs after the rapture and joy

that are born of aloofness,

if it is tied by satisfaction in signs of the rapture and joy

that are born of aloofness,

if it is bound to satisfaction in signs of the rapture and joy

that are born of aloofness,

if it is fettered by the fetter of satisfaction in the signs of the rapture and joy

that are born of aloofness,

then his thought is called slackened

in regard to what is internal.

And again, your reverences, a monk,

by allaying initial thought and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

enters into and abides in

the second meditation

which is devoid of initial thought and discursive thought,

is [274] born of concentration,

and is rapturous and joyful.

If his consciousness runs after the rapture and joy

that are born of concentration,

if it is tied by satisfaction in signs of the rapture and joy

that are born of concentration,

if it is bound to satisfaction in signs of the rapture and joy

that are born of concentration,

if it is fettered by the fetter of satisfaction in the signs of the rapture and joy

that are born of concentration,

then his thought is called slackened

in regard to what is internal.

And again, your reverences, a monk,

by the fading out of rapture

abides with equanimity,

mindful and clearly conscious

and experiences in his person

that joy of which the Ariyans say:

'Joyful lives he who has equanimity and is mindful,'

entering into the third meditation,

he abides in it.

If his consciousness runs after the joy of equanimity,[5]

if it is tied by satisfaction in signs of the joy of equanimity

if it is bound to satisfaction in signs of the the joy of equanimity

if it is fettered by the fetter of satisfaction in the signs of the joy of equanimity

then his thought is called slackened

in regard to what is internal.

And again, your reverences, a monk,

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

entering into

abides in the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

If his consciousness runs after equanimity and mindfulness,

if it is tied by satisfaction in signs of equanimity and mindfulness

if it is bound to satisfaction in signs of equanimity and mindfulness

if it is fettered by the fetter of satisfaction in the signs of equanimity and mindfulness

then his thought is called slackened

in regard to what is internal.

It is thus, your reverences,

that thought is called slackened

in regard to what is internal.

And what, your reverences, is called unslackened thought in regard to what is internal?

As to this, your reverences, a monk,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

entering into

abides in the first meditation

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful.

If his consciousness does not run after the rapture and joy

that are born of aloofness,

if it is not tied by satisfaction in signs of the rapture and joy

that are born of aloofness,

if it is not bound to satisfaction in signs of the rapture and joy

that are born of aloofness,

if it is not fettered by the fetter of satisfaction in the signs of the rapture and joy

that are born of aloofness,

then his thought is called unslackened

in regard to what is internal.

And again, your reverences, a monk,

by allaying initial thought and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

enters into and abides in

the second meditation

which is devoid of initial thought and discursive thought,

is born of concentration,

and is rapturous and joyful.

If his consciousness does not run after the rapture and joy

that are born of concentration,

if it is not tied by satisfaction in signs of the rapture and joy

that are born of concentration,

if it is not bound to satisfaction in signs of the rapture and joy

that are born of concentration,

if it is not fettered by the fetter of satisfaction in the signs of the rapture and joy

that are born of concentration,

then his thought is called unslackened

in regard to what is internal.

[275] And again, your reverences, a monk,

by the fading out of rapture

abides with equanimity,

mindful and clearly conscious

and experiences in his person

that joy of which the Ariyans say:

'Joyful lives he who has equanimity and is mindful,'

entering into the third meditation,

he abides in it.

If his consciousness does not run after the joy of equanimity,

if it is not tied by satisfaction in signs of the joy of equanimity

if it is not bound to satisfaction in signs of the the joy of equanimity

if it is not fettered by the fetter of satisfaction in the signs of the joy of equanimity

then his thought is called unslackened

in regard to what is internal.

And again, your reverences, a monk,

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

entering into

abides in the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

If his consciousness does not run after equanimity and mindfulness,

if it is not tied by satisfaction in signs of equanimity and mindfulness

if it is not bound to satisfaction in signs of equanimity and mindfulness

if it is not fettered by the fetter of satisfaction in the signs of equanimity and mindfulness

then his thought is called unslackened

in regard to what is internal.

It is thus, your reverences, that thought is called unslackened in regard to what is internal.

And what, your reverences, is being disturbed by grasping?[6]

As to this, your reverences,

an uninstructed average person,

taking no count of the pure ones,

unskilled in the dhamma of the pure ones,

untrained in the dhamma of the pure ones,

taking no count of the true men,

unskilled in the dhamma of the true men,

untrained in the dhamma of the true men,

regards material shape as self

or self as having material shape

or material shape as in self

or self as in material shape.

His material shape alters and becomes otherwise;

with the alteration and otherwiseness in his material shape,

his consciousness is occupied with the alteration in the material shape;[7]

there is disturbance for him

born of his occupation

with the alteration in the material shape;

mental objects, arising,

persist in obsessing his thought;

because of this obsession of his thought

he is afraid and annoyed and full of 1onging[8]

and he is disturbed by grasping.[9]

He regards feeling as self

or self as having feeling

or feeling as in self

or self as in feeling.

His feeling alters and becomes otherwise;

with the alteration and otherwiseness in his feeling,

his consciousness is occupied with the alteration in the feeling;

there is disturbance for him

born of his occupation

with the alteration in the feeling;

mental objects, arising,

persist in obsessing his thought;

because of this obsession of his thought

he is afraid and annoyed and full of 1onging

and he is disturbed by grasping.

He regards perception as self

or self as having perception

or perception as in self

or self as in perception.

His perception alters and becomes otherwise;

with the alteration and otherwiseness in his perception,

his consciousness is occupied with the alteration in the perception;

there is disturbance for him

born of his occupation

with the alteration in the perception;

mental objects, arising,

persist in obsessing his thought;

because of this obsession of his thought

he is afraid and annoyed and full of 1onging

and he is disturbed by grasping.

He regards the habitual tendencies as self

or self as having the habitual tendencies

or the habitual tendencies as in self

or self as in the habitual tendencies.

His habitual tendencies alter and become otherwise;

with the alteration and otherwiseness in his habitual tendencies,

his consciousness is occupied with the alteration in the habitual tendencies;

there is disturbance for him

born of his occupation

with the alteration in the habitual tendencies;

mental objects, arising,

persist in obsessing his thought;

because of this obsession of his thought

he is afraid and annoyed and full of 1onging

and he is disturbed by grasping.

He regards consciousness as self

or self as having consciousness

or consciousness as in self

or self as in consciousness.

His consciousness alters and becomes otherwise;

with the alteration and otherwiseness [276] in his consciousness,

his consciousness is occupied with the alteration in his consciousness;

mental objects, arising,

persist in obsessing his thought;

because of this obsession of his thought

he is afraid and annoyed and full of longing

and he is disturbed by grasping.

This, your reverences, is what is being disturbed by grasping.

And what, your reverences, is not being disturbed by grasping?

As to this, your reverences,

an instructed disciple of the Ariyans,

taking count of the pure ones,

skilled in the dhamma of the pure ones,

well trained in the dhamma of the pure ones,

taking count of the true men,

skilled in the dhamma of the true men,

well trained in the dhamma of the true men,

does not regard material shape as self

or self as having material shape

or material shape as in self

or self as in material shape.

His material shape alters and becomes otherwise;

but with the alteration and otherwiseness in his material shape,

his consciousness is not occupied with the alteration in his material shape;

no disturbance for him is born

of his occupation

with the alteration in the material shape;

mental objects, arising,

do not persist in obsessing his thought;

because of this non-obsession of his thought

he is neither afraid nor annoyed or full of longing

and he is not disturbed by grasping.

He does not regard feeling as self

or self as having feeling

or feeling as in self

or self as in feeling.

His feeling alters and becomes otherwise;

but with the alteration and otherwiseness in his feeling,

his consciousness is not occupied with the alteration in the feeling;

no disturbance for him is born

of his occupation

with the alteration in the feeling;

mental objects, arising,

do not persist in obsessing his thought;

because of this non-obsession of his thought

he is neither afraid nor annoyed or full of 1onging

and he is not disturbed by grasping.

He does not regard perception as self

or self as having perception

or perception as in self

or self as in perception.

His perception alters and becomes otherwise;

but with the alteration and otherwiseness in his perception,

his consciousness is occupied with the alteration in the perception;

no disturbance for him is born

of his occupation

with the alteration in the perception;

mental objects, arising,

do not persist in obsessing his thought;

because of this non-obsession of his thought

he is neither afraid nor annoyed or full of 1onging

and he is not disturbed by grasping.

He does not regard the habitual tendencies as self

or self as having the habitual tendencies

or the habitual tendencies as in self

or self as in the habitual tendencies.

His habitual tendencies alter and become otherwise;

but with the alteration and otherwiseness in his habitual tendencies,

his consciousness is occupied with the alteration in the habitual tendencies;

no disturbance for him is born

of his occupation

with the alteration in the habitual tendencies;

mental objects, arising,

do not persist in obsessing his thought;

because of this non-obsession of his thought

he is neither afraid nor annoyed or full of 1onging

and he is not disturbed by grasping.

He does not regard regard consciousness as self

or self as having consciousness

or consciousness as in self

or self as in consciousness.

His consciousness alters and becomes otherwise;

but with the alteration and otherwiseness in his consciousness,

his consciousness is occupied with the alteration in his consciousness;

no disturbance for him is born

of his occupation

with the alteration in his consciousness

mental objects, arising,

do not persist in obsessing his thought;

because of this non-obsession of his thought

he is neither afraid nor annoyed or full of 1onging

and he is not disturbed by grasping.

This, your reverences, is what is not being disturbed by grasping.

In regard to that exposition, your reverences,

which the Lord recited in brief but the meaning of which he had not explained in full

when he rose from his seat and entered a dwelling-place:

"Monks, a monk should so investigate (things) that,

as he investigates,

his consciousness of what is external

be undistracted, not diffused,

and of what is internal

be unslackened

so that it may not be disturbed by grasping;

monks, if consciousness of what is external

be undistracted, not diffused,

of what is internal

be unslackened,

then, for him who is (thus) undisturbed by grasping

there is in the future

no origin or rise

of birth, old age and dying

or of anguish."

— Of this exposition which was recited by the Lord in brief

but the meaning of which he did not explain in full,

I, your reverences [229] understand the meaning in full thus.

But if you, venerable ones, so desire,

you can approach the Lord

and question him as to the meaning

so that as the Lord explains it to you

so may you understand it."

[277] Then these monks, delighting and rejoicing in what the venerable Kaccāna the Great had said, rising from their seats, approached the Lord; having approached and greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, those monks spoke thus to the Lord:

Ms. Horner notes here: (as at M. iii. 198-199, above, p. 243, reading: "Monks, a monk should so investigate (things) that ...there is in the future no origin or rise of birth, old age and dying or of anguish." instead of "The past should not be followed after, the future not desired ... He is indeed 'Auspicious' called, described as a sage at peace) ...

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

139. Discourse on

the Analysis of the Undefiled

Araṇa-Vibhaṇga Suttaṃ

[277]

Thus have I heard:

At one time the Lord was staying near Sāvatthi in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach you, monks, the analysis of the undefiled.

Listen carefully to it, pay attention and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

[278] "You should not be intent on the happiness of sense-pleasures

which is low,

of the villager,

of the average person,

unAriyan,

not connected with the goal;

nor should you be intent on the practice of self-mortification

which is sorrowful,

unAriyan,

not connected with the goal.

Not approaching either of these two dead-ends,

there is the Middle Course awakened to by the Tathāgata,

making for vision,

making for knowledge,

and conducing to calm,

superknowledge,

self-awakening and Nibbāna.

One should know approval and one should know disapproval,

and having known approval,

having known disapproval,

one should neither approve nor disapprove

— one should simply teach Dhamma.

One should know how to judge what happiness is;

having known how to judge what happiness is,

one should be intent on inward happiness.

One should not utter a secret speech;[2]

face-to-face (with a man) one should not tell (him) a vexatious thing.[3]

One should speak quite slowly,

not hurriedly.

One should not affect the dialect of the countryside,

one should not deviate from recognised parlance.

This is the exposition of the analysis of the undefiled.

When it is said,

'You should not be intent on the happiness of sense-pleasures

which is low,

of the villager,

of the average person,

unAriyan,

not connected with the goal;

nor should you be intent on the practice of self-mortification

which is sorrowful,

unAriyan,

not connected with the goal

nor should you be intent on the practice of self-mortification

which is sorrowful,

unAriyan,

not connected with the goal,

in reference to what is it said?

Whatever is happiness in association with sense-pleasures

and intentness on a joy that is low,

of the villager,

of the average man,

unAriyan,

not connected with the goal

— this is a thing that has anguish,[4]

annoyance, trouble and fret;

it is a wrong course.

But whatever is happiness in association with sense-pleasures

but not intentness on a joy that is low,

of the villager,

of the average man,

unAriyan,

not connected with the goal

— this is a thing without anguish,

annoyance, trouble or fret;

it is the right course.

Whatever is intentness on self-mortification which is sorrowful,

unAriyan,

not connected with the goal

— this is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.

But whatever is non-intentness on self-mortification which is sorrowful,

unAriyan,

not connected with the goal

— this is a thing without anguish,

annoyance, trouble or fret;

it is the right course.

When it is said,

'You should not be intent on the happiness of sense-pleasures

which is low,

of the villager,

of the average person,

unAriyan,

not connected with the goal;

[279] nor should you be intent on the practice of self-mortification

which is sorrowful,

unAriyan,

not connected with the goal

nor should you be intent on the practice of self-mortification

which is sorrowful,

unAriyan,

not connected with the goal,

it is said in reference to this.

When it is said, 'Not approaching either of these two dead-ends,

there is the Middle Course awakened to by the Tathigata,

making for vision,

making for knowledge,

that conduces to calm,

superknowledge,

self-awakening and nibbana,'

in reference to what is it said?

It is the Ariyan Eightfold Way itself,

that is to say:

right view,

right aspiration,

right speech,

right action,

right mode of livelihood,

right endeavour,

right mindfulness,

right concentration.

When it is said,

'Not approaching either of these two dead-ends,

there is the Middle Course

making for vision,

making for knowledge,

and conducing to calm,

superknowledge,

self-awakening and Nibbāna.'

it is said in reference to this.

When it is said,

'One should know approval and one should know disapproval,

and having known approval,

having known disapproval,

one should neither approve nor disapprove

— one should simply teach dhamma,'

in reference to what is it said?

And what, monks, is approval

and what is disapproval

but not the teaching of dhamma?

He disapproves of some (people) here, saying:

'All those who find happiness in association with sense pleasures

and are intent on a joy that is low,

of the villager,

of the average man,

unAriyan,

not connected with the goal,

have anguish,

annoyance, trouble and fret;

they are faring along wrongly.'

He approves of some (people) here, saying:

'All those who find happiness in association with sense-pleasures

but are not intent on a joy that is low

of the villager,

of the average man,

unAriyan,

not connected with the goal,

are without anguish,

annoyance, trouble or fret;

they are faring along rightly.'

He disapproves of some (people) here, saying:

'All those who are intent on the practice of self-mortification,

which is sorrowful,

unariyan,

not connected with the goal, have anguish,

annoyance, trouble and fret;

they are faring along wrongly.'

He approves of some (people) here, saying:

'All those who are not intent on the practice of self-mortification,

which is sorrowful,

unAriyan,

not connected with the goal,

are without anguish,

annoyance, trouble or fret;

they are faring along rightly.'

He disapproves of some (people) here, saying:

'All those in whom the fetter of becoming[5] is not got rid of have anguish,

annoyance, trouble and fret;

they are faring along wrongly.'

He approves of some (people) here, saying:

'All those in whom the fetter [280] of becoming[6] is got rid of are without anguish,

annoyance, trouble or fret;

they are faring along rightly.'

This, monks, is what is approval and disapproval

but not the teaching of Dhamma.

And what, monks, is neither approval nor disapproval,

but the teaching of dhamma?

He does not speak thus:

'All those who find happiness in association with sense-pleasures

and are intent on a joy that is low,

of the villager,

of the average man,

unAriyan,

not connected with the goal,

have anguish,

annoyance, trouble and fret;

they are faring along wrongly.'

He simply teaches dhamma, saying:

'Intentness is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.'

He does not speak thus:

'All those who find happiness in association with sense-pleasures but are not intent on a joy that is low,

of the villager,

of the average man,

unAriyan,

not connected with the goal,

are without anguish,

annoyance, trouble or fret;

they are faring along rightly.'

He simply teaches dhamma, saying:

'Non-intentness is a thing that is without anguish,

annoyance, trouble or fret;

it is the right course.'

He does not speak thus:

'All those who are intent on the practice of self-mortification

which is sorrowful,

unAriyan,

not connected with the goal,

have anguish,

annoyance, trouble and fret;

they are faring along wrongly.'

He simply teaches dhamma, saying:

'Intentness is a thing that has anguish

annoyance, trouble and fret;

it is a wrong course.'

He does not speak thus:

'All those who are not intent on the practice of self-mortification,

which is sorrowful,

unAriyan,

not connected with the goal,

are without anguish,

annoyance, trouble and fret;

they are faring along rightly.'

He simply teaches dhamma, saying:

'Non-intentness is a thing that is without anguish

annoyance, trouble and fret;

it is the right course.'

He does not speak thus:

'All those in whom the fetter of becoming is not got rid of

have anguish,

annoyance, trouble and fret;

they are faring along wrongly.'

He simply teaches dhamma, saying:

'While the fetter of becoming is not got rid of,

becoming is not got rid of.'

He does not speak thus:

'All those in whom the fetter of becoming is got rid of are without anguish

annoyance, trouble and fret;

they are faring along rightly.'

He simply teaches dhamma, saying:

'If the fetter of becoming is got rid of,

becoming is got rid of.'

This, monks, is what is neither approval nor disapproval, but the teaching of dhamma.

When it is said:

'One should know approval and one should know disapproval,

and having known approval,

having known disapproval,

one should neither approve nor disapprove

one should simply teach dhamma,'

it is said in reference to this.

[281] When it is said:

'One should know how to judge what happiness is;

having known how to judge what happiness is,

one should be intent on inward happiness,'

in reference to what is it said?

These five, monks, are the strands of sense-pleasures.

What five?

Material shapes cognisable by the eye

agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring.

Sounds cognisable by the ear

agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring

Smells cognisable by the nose

agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring

Tastes cognisable by the tongue

agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring

Touches cognisable by the body,

agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring.

These, monks, are the five strands of sense-pleasures.

Whatever happiness or joy, monks,

arises in consequence of these five strands of sense-pleasures

is said to be a happiness of sense-pleasures,

a vile happiness,

the happiness of an average person,

an unAriyan happiness.

I say of this happiness

that it is not to be pursued,

developed or made much of

— it is to be feared.

As to this, monks, a monk,

aloof from pleasures of the senses,

aloof from unskilled states of mind,

enters on and abides in the first meditation

which is accompanied by initial thought and discursive thought,

is born of aloofness,

and is rapturous and joyful.

And again, your reverences, a monk,

by allaying initial thought and discursive thought,

with the mind subjectively tranquillised

and fixed on one point,

enters into and abides in

the second meditation

which is devoid of initial thought and discursive thought,

is born of concentration,

and is rapturous and joyful.

And again, your reverences, a monk,

by the fading out of rapture

abides with equanimity,

mindful and clearly conscious

and experiences in his person

that joy of which the Ariyans say:

'Joyful lives he who has equanimity and is mindful,'

entering into the third meditation,

he abides in it.

And again, your reverences, a monk,

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

entering into

abides in the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

This is said to be the happiness of renunciation,

the happiness of aloofness,

the happiness of tranquillity,

the happiness of self-awakening.

I say of this happiness

that it is to be pursued,

developed and made much of

— it is not to be feared.

When it is said:

'One should know how to judge what happiness is;

having known how to judge what happiness is,

one should be intent on inward happiness,'

it is said in reference to this.

When it is said:

'One should not utter a secret speech;

face-to-face (with a man)

one should not tell (him) a vexatious thing,'

in reference to what is it said?

As to this, monks,

knowing a secret speech is not fact, untrue,

not connected with the goal,

one should not, if possible,

utter that secret speech;

and if, knowing that secret speech is fact,

true,

but not connected with the goal,

he should train himself not to speak it.

But if one knows that secret speech is fact, true,

and connected with the goal,

then he will know the right time to speak

that secret speech

to that (other person).

As to this, monks,

knowing a vexatious speech

(made) face-to-face (with a man)

is not fact, untrue,

not connected with the goal,

one should not, if possible,

utter that vexatious speech face-to-face (with a man);

and if, knowing that vexatious speech

(made) face-to-face (with a man)

is fact, true,

hut not connected with the goal,

he should train himself not to speak it.

But if one knows that vexatious speech

(made) face-to-face (with a man)

is fact, true,

and connected with the goal,

then he will know the right time to speak

that vexatious speech

face-to-face with that (other person).

'When it is said:

'One should not [282] utter a secret speech;

face-to-face (with a man)

one should not tell (him) a vexatious thing,'

it is said in reference to this.

When it is said:

'One should speak quite slowly, not hurriedly,'

in reference to what is it said?

As to this, monks,

if one speak hurriedly

the body tires

and thought suffers

and the sound suffers

and the throat is affected;

the speech of one in a hurry

is not clear or comprehensible.

As to this, monks,

if one speak slowly

the body does not tire

and thought does not suffer

and the sound does not suffer

and the throat is not affected;

the speech of one not in a hurry

is clear and comprehensible.

When it is said:

'One should speak quite slowly,

not hurriedly,'

it is said in reference to this.

When it is said:

'One should not affect the dialect of the countryside,

one should not deviate from recognised parlance,'

in reference to what is it said?

And what, monks,

is affectation of the dialect of the countryside

and what is departure from recognised parlance?

In this case, monks,

in different districts they know (the different words):

Pāti[7] ... Patta ... Vittha ... Sarāva ... Dhāropa ... Poṇa ... Pisīla.

Thus as they know the word as this or that

in these various districts

so does a person,

obstinately clinging to it

and adhering to it, explain:

'This indeed is the truth,

all else is falsehood.'[8]

Thus, monks, is affectation of the dialect of the countryside

and departure from recognised parlance.

And what, monks, is non-affectation of the dialect of the countryside

and nondeparture from recognised parlance?

In this case, monks,

in different districts they know (the different words):

Pāti ... Patta ... Vittha ... Sarāva ... Dhāropa ... Poṇa ... Pisīla,

yet although they know the word as this or that

in these various districts

a person does not cling to it but explains:

'These venerable ones definitely express it thus.'

Thus, monks, is non-affectation of the dialect of the countryside

and non-departure from recognised parlance.

When it is said:

'One should not affect the dialect of the countryside,

one should not deviate from recognised parlance,'

it is said in reference to this.

Wherefore, monks,

whatever is happiness in association with sense-pleasures

and intentness on a joy that is low,

of the villager,

of the average man,

not connected with the goal,

this is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.

Therefore this thing is defiled.

Wherefore, monks,

whatever is [283] happiness in association with sense-pleasures

but non-intentness on a joy that is low,

of the villager,

of the average man,

unAriyan,

not connected with the goal,

this is a thing without anguish,

annoyance, trouble and fret;

fret; it is a right course.

Therefore this thing is undefiled.

Wherefore, monks,

whatever is intentness on self-mortification

which is sorrowful,

unAriyan,

not connected with the goal,

this is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.

Therefore this thing is defiled.

Wherefore, monks,

whatever is non-intentness on the practice of self-mortification

which is sorrowful,

unAriyan,

not connected with the goal,

this is a thing without anguish,

annoyance, trouble and fret;

fret; it is the right course.

Therefore this thing is undefiled.

Wherefore, monks,

that Middle Course awakened to by the Tathāgata,

making for vision,

making for knowledge,

and conducive to calm,

super-knowledge,

self-awakening

and nibbana,

this is a thing without anguish,

annoyance, trouble and fret;

it is the right course.

Therefore this thing is undefiled.

Wherefore, monks,

whatever is approval and disapproval

and not the teaching of dhamma,

this is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.

Therefore this thing is defiled.

Wherefore, monks,

whatever is neither approval nor disapproval

but is the teaching of dhamma,

this is a thing without anguish,

annoyance, trouble and fret;

it is the right course.

Therefore this thing is undefiled.

Wherefore, monks,

that happiness in sense-pleasures,

a vile happiness,

the happiness of an average person,

an unAriyan happiness,

this is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.

Therefore this thing is defiled.

Wherefore, monks,

that happiness in renunciation,

the happiness of aloofness,

the happiness of tranquillity,

the happiness of self-awakening,

this is a thing without anguish,

annoyance, trouble and fret;

it is the right course.

Therefore this thing is undefiled.

Wherefore, monks,

that secret speech that is not fact, untrue,

not connected with the goal,

this is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.

Therefore this thing is defiled.

Wherefore, monks,

that secret speech that is fact, true,

but not connected with the goal,

this is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.

Therefore this thing is defiled.

Wherefore, monks,

that secret speech that is fact, true,

and connected with the goal,

this is a thing without anguish,

annoyance, trouble and fret;

it is the right course.

Therefore this thing is undefiled.

Wherefore, monks,

that vexatious speech

(made) face-to-face (with a man)

that is not fact, untrue,

not connected with the goal,

this is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.

Therefore this thing is defiled.

Wherefore, monks,

that vexatious speech

(made) face-to-face (with a man)

that is fact, true,

but not connected with the goal,

this too is a thing that has anguish,

annoyance, trouble and fret;

it is a [284] wrong course.

Therefore this thing is defiled.

Wherefore, monks,

that vexatious speech

(made) face-to-face (with a man)

that is fact, true,

and connected with the goal,

this is a thing without anguish,

annoyance, trouble and fret;

it is the right course.

Therefore this thing is undefiled.

Wherefore, monks,

that which is spoken by one in a hurry,

this is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.

Therefore this thing is defiled.

Wherefore, monks,

that which is spoken by one not in a hurry,

this is a thing without anguish,

annoyance, trouble and fret;

it is the right course.

Therefore this thing is undefiled.

Wheretore, monks,

affectation of the dialect of the countryside

and departure from recognised parlance,

this is a thing that has anguish,

annoyance, trouble and fret;

it is a wrong course.

Therefore this thing is defiled.

Wherefore, monks,

non-affectation of the dialect of the countryside

and non-departure from recognised parlance,

this is a thing without anguish,

annoyance, trouble or fret;

it is the right course.

Therefore this thing is undefiled.

Wherefore, monks,

this is how you must train yourselves:

'I will know the defiled thing

and I will know the undefiled thing,

and knowing the defiled thing

and knowing the undefiled thing,

I will fare along the undefiled course.'

Thus, monks, must you train yourselves.

But Subhūti,[9] monks,

the young man of family,

is (already?) faring along the undefiled course."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Analysis of the Undefiled

[1] Araṇa might also be translated as peace and saraṇa as disturbance: the peace that comes from absence of the defilements and the disturbance due to their presence. At MA. v. 32 it is said that Araṇa means free from passion or the defilements, kilesa; cf. AA. i. 220, SA. i. 101, nikkilesa. At Vbh. 19 f. the khandha of feeling is twofold, saraṇa and Araṇa. Saraṇ = sa + raṇa, concomitant with war, stain or defilement. See B.H.S.D. under Araṇa and raṇa. At A. i. 24 Subhūti is chief of abiders in non-defilement or peace, referred to at MA. v. 31 f.

[2] One should not defame, i.e. carry tales to another person.

[3] khīṇa, explained at MA. v. 30 as ākiṇṇa, confused, troubled, and as kiliṭṭha, soiled. It means that one should not say what is detrimental, annoying or improper.

[4] That is, as to its ripening and as to the defilements, MA. v. 31.

[5] That is, thirst, taṇhā, MA. v. 31 which also says that when Subhūti was teaching dhamma he was not interested in the differences among individuals but simply laid down, "This is a wrong course, this the right one."

[6] vibhava here. It should perhaps read bhava as at the end of the next paragraph.

[7] This and the following six words are all words for bowl."

[8] As this phrase is of fairly frequent occurrence in M. and I have throughout translated it thus, I leave it thus here. Here however it clearly means: This is the true word, every other word is false.

[9] MA. v. 32 points out that he was among the Etad Aggas on two counts; and that when he went for alms with Sāriputta, Sāriputta stood at the doors of the houses attaining nirodha (the final meditative stage) while Subhūti attained mettajhāna, the meditation on friendliness. Cf. AA. i. 220, ThagA. i. 20, UdA. 348. See also B.H.S.D. under araṇa where Edgerton very tentatively puts the question of whether araṇa was not originally an adjective with a fem. noun: samāpatti or maitri, Pall mettā.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

140. Discourse on

the Analysis of the Elements

Dhātu-Vibhaṇga Suttaṃ

[285]

THUS have I heard:

At one time the Lord, walking on tour among the people of Magadha, arrived at Rājagaha and approached the potter, Bhaggava;[1]

having approached, he spoke thus to Bhaggava the potter:

"If it is not inconvenient to you, Bhaggava,

I would spend one night in your dwelling."

"It is not convenient to me, revered sir.

For there is here one gone forth

who came before you to stay.

But if he allow it, do stay, revered sir,

according to your pleasure."

[238] At that time there was a young man of family called Pukkusāti[2]

who had gone forth from home into homelessness

through faith in the Lord.

He it was that had arrived first at that potter's dwelling.

Then the Lord approached the venerable Pukkusāti

having approached, he spoke thus to the venerable Pukkusāti:

"If it is not inconvenient to you, monk,

I will spend a night in the dwelling."

"Spacious,[3] friend,[4] is the potter's dwelling;

let the venerable one stay according to his pleasure."

Then the Lord, having entered the potter's dwelling

and laid down a spreading of grass to one side,

sat down cross-legged,

keeping his back erect

and arousing mindfulness in front of him.

And the Lord passed much of that night sitting down.

And the venerable Pukkusāti too

spent much of that night sitting down.

Then it occurred to the Lord:

"This young man of respectable family

certainly comports himself pleasantly.

Suppose I were to question him?"

And the Lord spoke thus to the venerable Pukkusāti:

"On account of whom have you, monk, gone forth?

Who is your teacher?

Whose Dhamma do you profess?"

"There is, friend, the recluse Gotama,

son of the Sakyans,

gone [286] forth from the Sakyan clan;

concerning this Lord Gotama a lovely reputation has gone abroad thus:

He is indeed Lord, perfected one,

fully Self-Awakened One,

endowed with (right) conduct and knowledge,

well-farer,

knower of the world(s),

matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.

On account of this Lord have I gone forth,

and this Lord is my teacher;

I profess this Lord's Dhamma."

"But where, monk, is this Lord,

perfected one,

fully Self-Awakened One,

staying now?"

"There is a town called Sāvatthī, friend,

in the northern districts;

this Lord, perfected one,

fully Self-Awakened One

is now staying there."

"Have you, monk, ever seen this Lord?

If you saw him would you know him?"

"No, friend, I have never seen this Lord,

so I would not know him if I saw him."

Then it occurred to the Lord:

"This young man of respectable family

has gone forth on account of me.

Suppose I were to teach him dhamma?"

And the Lord addressed the venerable Pukkusāti, saying:

I will teach you dhamma, monk;

listen carefully, pay attention and I will speak."

"Yes, friend,"

the venerable Pukkusāti answered the Lord in assent.

The Lord spoke thus:

"Monk, this man has six elements,

six fields of (sense-)impingement,

eighteen mental ranges,[5]

four resolves.[6]

Where there is stability,

conceit and boasting do not continue in existence,

and when they do not continue in existence

the sage is said to be at peace.

He[7] should not be slothful in wisdom,

he should guard the truth,

cultivate relinquishment,[8]

and train himself for peace itself.[9]

This is the exposition of the analysis of the six elements:

[287] Monk, when it is said:

'This man has six elements,'

in reference to what is it said?

To the element of extension,

the liquid element,

the element of radiation,

of motion,

of ākāsa,

of consciousness.

Monk, when it is said,

'This man has six elements,'

it is said in reference to this.

Monk, when it is said:

'This man has six fields of (sense-)impingement,'

in reference to what is it said?

To the field of visual impingement,

of auditory impingement,

of olfactory impingement,

of gustatory impingement,

of tactile impingement,

of mental impingement.

Monk, when it is said:

'This man has six fields of (sense-)impingement,'

it is said in reference to this.

Monk, when it is said:

'This man has eighteen mental ranges,'

in reference to what is it said?

Having seen a material shape with the eye,

one ranges over the material shape that gives rise to joy,

ranges over the material shape that gives rise to sorrow,

ranges over the material shape that gives rise to equanimity.

Having heard a sound with the ear,

one ranges over the sound that gives rise to joy,

ranges over the sound that gives rise to sorrow,

ranges over the sound that gives rise to equanimity.

Having smelt a smell with the nose,

one ranges over the smell that gives rise to joy,

ranges over the smell that gives rise to sorrow,

ranges over the smell that gives rise to equanimity.

Having savoured a taste with the tongue,

one ranges over the taste that gives rise to joy,

ranges over the taste that gives rise to sorrow,

ranges over the taste that gives rise to equanimity.

Having felt a touch with the body,

one ranges over the touch that gives rise to joy,

ranges over the touch that gives rise to sorrow,

ranges over the touch that gives rise to equanimity.

Having cognised a mental state with the mind,

one ranges over the mental state that gives rise to joy,

ranges over the mental state that gives rise to sorrow,

ranges over the mental state that gives rise to equanimity.

Thus there are six ranges for joy,

six for sorrow,

six for equanimity.

Monk, when it is said:

'This man has eighteen mental ranges,'

it is said in reference to this.

Monk, when it is said:

'This man has four resolves,'

in reference to what is it said?

To the resolve for wisdom,

the resolve for truth,

the resolve for relinquishment,

the resolve for calm.

Monk, when it is said

'This man has four resolves,'

it is said in reference to this.

Monk, when it is said:

'He should not be slothful in wisdom,

he should guard the truth,

cultivate relinquishment

and train himself for peace itself,'

in reference to what is it said?

And how, monk, is one not slothful in wisdom?

There are these six elements:

the element of extension,

the liquid element,

the element of radiation,

of motion,

of ākāsa,

of consciousness.

And what, monk, is the element of extension?[10]

The element of extension may be internal, it may be external.

And what, monk, is the internal element of extension?

Whatever is hard, solid, is internal,

referable to an individual and derived therefrom,

that is to say:

the hair of the head,

the hair of the body,

nails,

teeth,

skin,

flesh,

sinews,

bones,

marrow of the bones,

kidneys,

heart,

liver,

pleura,

spleen,

lungs,

intestines,

mesentery,

stomach,

excrement,

or whatever other thing is hard, solid, is internal,

referable to an individual

or derived therefrom

— this, monk, is called the internal element of extension.

Whatever is the internal element of [288] extension

and whatever is the external element of extension,

just these are the element of extension.

By means of perfect intuitive wisdom

this should be seen as it really is, thus:

This is not mine,

this am I not,

this is not my self.

Having seen this thus as it really is

by means of perfect intuitive wisdom,

he disregards the element of extension,

he cleanses his mind of the element of extension.

And what, monk, is the liquid element?

The liquid element may be internal,

it may be external.

And what, monk, is the internal liquid element?

Whatever is liquid, fluid, is internal,

referable to an individual

and derived therefrom,

that is to say:

bile,

phlegm,

pus,

blood,

sweat,

fat,

tears,

serum,

saliva,

mucus,

synovial fluid,

urine

or whatever other thing is liquid, fluid, is internal,

referable to an individual

and derived therefrom,

this, monk, is called the internal liquid element.

Whatever is an internal liquid element

and whatever is the external liquid element,

just these are the liquid element.

By means of perfect intuitive wisdom

this should be seen as it really is, thus:

This is not mine,

this am I not,

this is not my self.

Having seen this thus as it really is

by means of perfect intuitive wisdom,

he disregards the liquid element,

he cleanses his mind of the liquid element.

And what, monk, is the element of radiation?

The element of radiation may be internal, it may be external.

And what, monk, is the internal element of radiation?

Whatever is heat, warmth, is internal,

referable to an individual

and derived therefrom,

such as that by which one is vitalised

and that by which one is consumed,

and that by which one is burnt up,

and that which one has munched, drunk, eaten and tasted

which is properly transformed (in digestion),

or whatever other thing is heat, warmth, is internal,

referable to an individual

or derived therefrom,

this, monk, is called the internal element of radiation.

Whatever is an internal element of radiation

and whatever is the external element of radiation,

just these are the element of radiation.

By means of perfect intuitive wisdom

this should be seen as it really is, thus:

This is not mine,

this am I not,

this is not my self.

Having seen this thus as it really is

by means of perfect intuitive wisdom,

he disregards the element of radiation,

he cleanses his mind of the element of radiation.

And what, monk, is the element of motion?

The element of motion may be internal, it may be external.

And what, monk, is the internal element of motion?

Whatever is motion, wind, is internal,

referable to an individual

and derived therefrom,

such as winds going upwards,

winds going downwards,

winds in the abdomen,

winds in the belly,

winds that shoot across the several limbs,

in-breathing,

out-breathing,

or whatever other thing is motion, wind, is internal,

referable to an individual

and derived therefrom,

this, monk, is called the internal element of motion.

Whatever is an internal element of motion

and whatever is the external element of motion,

just these are the element of motion.

By means of perfect intuitive wisdom

this should be seen as it really is, thus:

This is not mine,

this am I not,

this is not my self.

Having seen this thus as it really is

by means of perfect intuitive wisdom,

he disregards the element of motion,

he cleanses his mind of the element of motion.

[289] And what, monk, is the element of space?

The element of space may be internal, it may be external.

And what, monk, is the internal element of space?

Whatever is space, spacious, is internal,

referable to an individual

and derived therefrom,

such as the auditory and nasal orifices,

the door of the mouth

and that by which one swallows

what is munched, drunk, eaten and tasted,

and where this remains,

and where it passes out (of the body) lower down,

or whatever other thing is space, spacious, is internal,

referable to an individual

and derived therefrom,

this, monk, is called the internal element of space.

Whatever is an internal element of space

and whatever is the external element of space,

just these are the element of space.

By means of perfect intuitive wisdom

this should be seen as it really is, thus:

This is not mine,

this am I not,

this is not my self.

Having seen this thus as it really is

by means of perfect intuitive wisdom,

he disregards the element of space,

he cleanses his mind of the element of space.

And when the consciousness that remains is quite pure, quite clean,

he knows something by means of that consciousness:

he discriminates pleasure

and he discriminates pain

and he discriminates what is neither painful nor pleasant.

If, monk, because of impingement

there arises an experience of pleasure

it it is a pleasant feeling.

He, experiencing that pleasant feeling,

comprehends that he is experiencing a pleasant feeling.

On the cessation of the impingement

whence comes that experience of pleasure he comprehends:

'The pleasant feeling arisen on account of an impingement

experienced as a complemental[11] pleasant experience

is stopped, is allayed.'

If, monk, because of impingement

there arises an experience of pain

it it is a painful feeling.

He, experiencing that painful feeling,

comprehends that he is experiencing a painful feeling.

On the cessation of the impingement

whence comes that experience of pain he comprehends:

'The painful feeling arisen on account of an impingement

experienced as a complemental painful experience

is stopped, is allayed.'

If, monk, because of impingement

there arises an experience of what is neither painful nor pleasant

it is a feeling that is neither painful nor pleasant.

He, experiencing that feeling that is neither painful nor pleasant,

comprehends that he is experiencing a feeling that is neither painful nor pleasant.

On the cessation of the impingement

whence comes that experience of what is neither painful nor pleasant he comprehends:

'The feeling that is neither painful nor pleasant

arisen on account of an impingement

experienced as a complemental experience that is neither painful nor pleasant

is stopped, is allayed.'

Monk, it is like the heat obtained,

the light produced

from the contact and friction of two sticks;

when the two sticks are separated

their complemental heat is stopped, is allayed.

Even so, monk, [290] does a pleasant feeling arise

on account of the impingement of an experience of pleasure.

He, experiencing that pleasant feeling,

comprehends that he is experiencing a pleasant feeling.

On the cessation of the impingement

whence comes that experience of pleasure he comprehends:

'The pleasant feeling arisen on account of an impingement

experienced as a complemental pleasant experience

is stopped, is allayed.'

Even so, monk, does a painful feeling arise

on account of the impingement of an experience of pleasure.

He, experiencing that painful feeling,

comprehends that he is experiencing a painful feeling.

On the cessation of the impingement

whence comes that experience of pain he comprehends:

'The painful feeling

arisen on account of an impingement

experienced as a complemental painful experience

is stopped, is allayed.'

Even so, monk, does a feeling that is neither painful nor pleasant arise

on account of the impingement of an experience of what is neither painful nor pleasant.

He, experiencing that feeling that is neither painful nor pleasant,

comprehends that he is experiencing a feeling that is neither painful nor pleasant.

On the cessation of the impingement

whence comes that experience of neither painful nor pleasant feeling he comprehends:

'The feeling that is neither painful nor pleasant

arisen on account of an impingement

experienced as a complemental experience

that is neither painful nor pleasant is stopped,

it is allayed.'

And further, the equanimity that remains

is quite pure, quite cleansed,

soft and pliable and resplendent.

Monk, it is like a skilled goldsmith or a goldsmith's apprentice preparing a furnace;

when he has prepared the furnace

he lights the smelting-pot;

when he has lit the smelting-pot

he takes up the gold with tongs

and places it in the smelting-pot;

and then from time to time he blows on it,

from time to time he sprinkles water over it,

and from time to time he looks at it carefully

— that gold becomes clear, pure, cleansed,

(the impurities) removed,

free from dross,

soft and pliable and resplendent

so that whatever kind of ornament one requires,

a ring or earring or necklace or golden garland,

it is suitable for that purpose.

Even so, monk, the equanimity that then remains

is quite pure, quite cleansed,

soft and pliable and resplendent.

He comprehends thus:

'If I should focus this equanimity,

purified thus, cleansed thus,

on the plane of infinite ether

and should develop my thought in accordance with that,

then would this equanimity,

supported by this,

nourished by this,

stand firm in me for a very long time.

He comprehends thus:

'If I should focus this equanimity,

purified thus, cleansed thus,

on the plane of infinite consciousness

[244] and should develop my thought in accordance with that,

then would this equanimity,

supported by this,

nourished by this,

stand firm in me for a very long time.

He comprehends thus:

'If I should focus this equanimity,

purified thus, cleansed thus,

on the plane of no-thing

and should develop my thought in accordance with that,

then would this equanimity,

supported by this,

nourished by this,

stand firm in me for a very long time.

He comprehends thus:

'If I should focus this equanimity,

purified thus, cleansed thus,

on the plane of neither-perception-nor-non-perception

and should develop my thought in accordance with that,

then would this equanimity,

supported by this,

nourished by this,

stand firm in me

for a very long time.

He comprehends thus:

'If I should focus this equanimity,

purified thus, cleansed thus,

on the plane of infinite ether

and should develop my thought in accordance with that,

this[12] is constructed.'[13]

He therefore [291] neither constructs nor thinks out[14] for becoming or for de-becoming.[15]

Not constructing, not thinking out for becoming or for de-becoming,

he grasps after nothing in the world;

not grasping, he is not troubled,

being untroubled he himself is individually attained to Nibbāna,

and he comprehends:

'Destroyed is birth, brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.'

He comprehends thus:

'If I should focus this equanimity,

purified thus, cleansed thus,

on the plane of infinite consciousness

and should develop my thought in accordance with that,

this is constructed.'

He therefore neither constructs nor thinks out for becoming or for de-becoming.

Not constructing, not thinking out for becoming or for de-becoming,

he grasps after nothing in the world;

not grasping, he is not troubled,

being untroubled he himself is individually attained to Nibbāna,

and he comprehends:

'Destroyed is birth, brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.'

He comprehends thus:

'If I should focus this equanimity,

purified thus, cleansed thus,

on the plane of no-thing.

He comprehends thus:

'If I should focus this equanimity,

purified thus, cleansed thus,

on the plane of neither-perception-nor-non-perception

and should develop my thought in accordance with that,

this is constructed.'

He therefore neither constructs nor thinks out for becoming or for de-becoming.

Not constructing, not thinking out for becoming or for de-becoming,

he grasps after nothing in the world;

not grasping, he is not troubled,

being untroubled he himself is individually attained to Nibbāna,

and he comprehends:

'Destroyed is birth, brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so.'

If he experience a pleasant feeling

he comprehends that it is impermanent

he comprehends that it is not to be cleaved to

he comprehends that it is not an object of enjoyment.

If he experience a painful feeling

he comprehends that it is impermanent

he comprehends that it is not to be cleaved to

he comprehends that it is not an object of enjoyment.

If he experience a feeling that is neither painful nor pleasant,

he comprehends that it is impermanent

he comprehends that it is not to be cleaved to

he comprehends that it is not an object of enjoyment.

If he experience a pleasant feeling,

then detached from it he experiences it.

If he experience painful feeling

then detached from it he experiences it.

If he experience a feeling that is neither painful nor pleasant,

then detached from it he experiences it.

Experiencing a feeling that is limited by the body,[16]

he comprehends that he is experiencing a feeling that is limited by the body.

Experiencing a feeling that is limited by the life-principle

he comprehends that he is experiencing a feeling that is limited by the life-principle.

He comprehends that on the breaking up of the body

after the life-principle has come to an end

all enjoyable experiences here will become cool.[17]

[292]Monk, as an oil-lamp burns

on account of the oil and on account of the wick

but goes out[18] from lack of fuel

if the oil and the wick come to an end

and no others are brought,

even so, monk,

experiencing a feeling that is limited by the body

he comprehends that he is experiencing a feeling that is limited by the body;

experiencing a feeling that is limited by the life-principle

he comprehends that he is experiencing a feeling that is limited by the life-principle.

He comprehends that

on the breaking up of the body

after the body has come to an end

all enjoyable experiences here will become cool.

He comprehends that

on the breaking up of the body

after the life-principle has come to an end

all enjoyable experiences here will become cool.

Therefore a monk, endowed thus,

is endowed with this highest resolve for wisdom.

For this, monk, is the highest ariyan wisdom,

that is to say the knowledge of the complete destruction of anguish.

That freedom of his,

founded on truth,

is unshakable.

For that which is liable to falsity, monk, is falsehood;

that truth which is not liable to falsity is Nibbāna.

Therefore, endowed thus a monk is endowed with this highest resolve for truth.

For this, monk, is the highest Ariyan truth,

that is to say Nibbāna

that is not liable to falsity.

Verily, his former[19] foolish clingings[20] are ended and done with.

These are got rid of by him,

cut off at the root,

made like a palm-tree stump

that can come to no future growth.

Therefore, endowed thus,

a monk is endowed with this highest resolve for relinquishment.

For this, monk, is the highest Ariyan relinquishment,

that is to say the casting away of all clingings.

His former foolish covetousness was passionate desire.

This is got rid of by him,

cut off at the root,

made like a palm-tree stump that can come to no future growth.

His former foolish hostility was malevolence and corruption.

This is got rid of by him,

cut off at the root,

made like a palm-tree stump

that can come to no future growth.

His former foolish ignorance was confusion and corruption.

This is got rid of by him,

cut off at the root,

made like a palm-tree stump

that can come to no future growth.

Therefore, endowed thus,

a monk is endowed with this highest resolve for calm.

For this, monk, is the highest Ariyan calm,

that is to say

the calm in regard to attachment, hatred and confusion.

When it is said, 'One [293] should not be slothful is wisdom,

he should guard the truth,

cultivate relinquishment

and train himself for peace itself,'

it is said in reference to this.

Monk, when it is said,

'Where there is stability,

conceit and boasting do not continue in existence,

and when they do not continue in existence

the sage is said to be at peace,'

in reference to what is it said?

'I am,' monk, this is a supposition.

'This am I' monk, this is a supposition.

'I will be' monk, this is a supposition.

'I will not be' monk, this is a supposition.

'I will be possessed of form' monk, this is a supposition.

'I will be incorporeal' monk, this is a supposition.

'I will be possessed of perception' monk, this is a supposition.

'I will be possessed of neither perception nor non-perception,' this is a supposition.

A supposition, monk, is an ill,

a supposition is an imposthume,

a supposition is a barb.

Monk, when he has gone beyond all suppositions

the sage is said to be at peace.

But, monk, a sage who is at peace

is not born,

does not age,

is not agitated,

does not envy.

As there is nothing by which he can be born,

how, monk, not being born

could he age?

Not ageing, how could he die?

Not dying, how could he be agitated?

Not being agitated, how could he envy?

When it is said:

'Where there is stability,

conceit and boasting do not continue in existence,

and when they do not continue in existence

the sage is said to be at peace,'

it is said in reference to this.

Do you, monk, remember my analysis in brief[21] of the six elements."

Then the venerable Pukkusāti thought:

"Indeed it is the Teacher that has come to me;

indeed it is the Well-farer that has come to me;

indeed it is the Fully Self-Awakened One that has come to me,"

and rising from his seat,

arranging his robe over one shoulder

and bowing his head to the Lord's feet,

he spoke thus to the Lord:

"A transgression, revered sir, has overcome me[22] in that

foolish, errant and unskilled as I was,

I supposed the Lord could be addressed with the epithet 'friend.'

Revered sir, may the Lord acknowledge my transgression as a transgression

for the sake of restraint in the future."

"Indeed, monk, a transgression overcame you

in that foolish, errant and unskilled as you were,

you [294] supposed I could be addressed with the epithet 'friend.'

But if you, monk, seeing this transgression as a transgression,

confess it according to the rule,

we acknowledge it for you.

For this is growth, monk, in the discipline for an Ariyan,

that whoever, seeing a transgression as a transgression,

confesses it according to ru1e,

he comes to restraint in the future."

"Revered sir, may I receive ordination in the Lord's presence?"

"But are you, monk, complete as to bowl and robe?"

"Revered sir, I am not complete as to bowl and robe."

"Monk, Tathāgatas do not ordain anyone not complete as to bowl and robe."

Then the venerable Pukkusāti,

having rejoiced in what the Lord had said,

having given thanks for it,

rising from his seat

greeted the Lord and,

keeping his right side towards him,

departed in order to search for a bowl and robe.

But while he was touring about in search of a bowl and robe,

a cow swerved[23] and deprived him of life.

Then a number of monks approached the Lord;

having approached, having greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

these monks spoke thus to the Lord:

'That young man of family, Pukkusāti, revered sir,

whom the Lord exhorted with an exhortation in brief, has died.[24]

What is his bourn,

what his future state?"

"Clever,[25] monk, was Pukkusāti,

the young man of family;

he followed after Dhamma

according to the various parts of Dhamma,

and he did not annoy me with questionings about Dhamma.

Monks, Pukkusāti, the young man of family,

by the complete destruction of the five fetters binding to this lower (shore),

is of spontaneous uprising,

one who attains Nibbāna there,

not liable to return from that world."

Discourse on the Analysis of the Elements :

The Tenth

[1] Here Bhaggava seems to be the potter's personal name. See M.L.S. ii. 248 (= M. ii. 52).

[2] MA. v. 33 ff. gives a long history of this monk; see D.P.P.N.

[3] ūrunda, which perhaps should be uruddha, giving space for (breathing). MA. v. 47 explains by vivitta, isolated, secluded, and asambādha, not crowded.

[4] āvuso.

[5] As at M. iii. 216. The first three of these headings are also stated and analysed at A. i. 175. but the four Ariyan truths are given there in place of the four resolves.

[6] D. iii. 229.

[7] Perhaps referring to the "man," purisa, of the first heading in this paragraph.

[8] cāga, the giving up of, abandoning or forsaking all the defilements, MA. v. 52; all the clingings, M. iii. 245.

[9] It is, I think a question whether the order of these last two headings should not be reversed to tally with the order of the analysis below which appears to be the more logical sequence. But the commentarial exegesis, MA. v. 51 f. is against this, for it takes the headings as they stand above.

[10] Down to the element of space, see M. l. 421 ff. See also M. i. 185 ff. and M.L.S. i. 231 ff. for notes.

[11] tajja, as at M. i. 190. S. iv. 215, Dhs. 3-6.

[12] "This," etaṃ, appears to refer to "life-span," āyu., so MA. v. 55: "however much this life-span is of 20,000 kappas ... it is not permanent or eternal, it is temporary, liable to deceasing, falling, breaking up and shattering; it is dogged by birth, bestrewn by disease, struck down by death; it is founded on anguish, with no authority, no refuge. ... All these perils are spoken of by the one phrase: 'this is constructed,'" saṇkhatam etaṃ.

[13] saṇkhatam etaṃ. The meaning probably is that, however much one applies equanimity to the various meditative planes and develops thought according to them, still this life-span remains. It is therefore a construction: saṅkhāra (and hence impermanent, cf. M. i. 336, sabbasaṅkhāresu aniccānupassino, translated at M.L.S. i. 400 as: beholding the impermanence of all constructions; and cf. Dhp. 277 sabbe saṅkhārā aniccā, impermanent are all the constructions), or it is a construct, saṇkhata; or it is constructed, saṇkhata. The underlying idea is one of activity (see M.L.S. i., Intr., p. xxv), a karmic "effecting" or bringing about, which, in this context above, is a result of the decision the meditator has just taken to focus his equanimity and develop his thought. But, as he immediately perceives, this will only lead to the constructing of new effects in the future. So he stills his mind in order to bring no new constructs into existence. Therefore, following his realisation that saṇkhatam etaṃ, he seeks to go no further with such mental activity as will bear future karmic fruit and n'eva abhisaṇkharoti nābhisañcetayati, neither constructs nor thinks out. At M. i. 350 the bhikkhu comprehends of each jhāna, of each brahmavihāra and of each of the first three meditative planes that it is "effected" (or constructed or produced-by past mental activity) and thought out (or planned) and is therefore impermanent (and all that this entails). So that here again it is implied, as above, that the realisation and comprehension of such impermanence is a stepping-stone to further progress on the Way, whereas the lack of realisation is a hindrance or obstacle to such progress.

[14] Now speaking from the height of arahantship.

[15] bhava and vibhava are called growth and decline respectively; they are said to be connected with eternalism and annihilationism, again respectively.

[16] D. i. 46, ii. 128, S. ii. 83, A. ii. 198.

[17] sītibhavissanti. The term sītibhūta, become cool, is often combined with nibbuta, gone out, extinguished. For nibbuta see P.E.D. The fires of rāga dosa and moha no longer burn in one who is nibbuta sītibhūta; it is in respect of these that a man is extinguished and cooled.

[18] nibkhāyati. Cf. Thīg. 116 padīpass'eva Nibbānaṃ: the going out of the lamp.

[19] Referring to the time when he was a puthujjana, an ordinary average person.

[20]To the khandhā, to the defilements, to the "activities" (abhisaṅkhārā) and to the five strands of sensual pleasure, MA. v. 60.

[21] Bu. here says, MA. v. 60, that the whole teaching of Dhamma by the Buddhas is "in brief"; there is no extended teaching. Even the whole of the Paṭṭhānakathā is in brief. Among the four types of persons (reference appears to be to A. ii. 135, Pug. 41), beginning with the one who could understand Dhamma in a condensed form (ugghāṭitaññū), Pukkusāti was a vipacitaññū (i.e. a "diffuse-learner," to whom Dhamma had to be explained in detail). It was because of this that the Lord spoke the Dhātu-Vibhaṇga Sutta.

[22] The wording is stock, only the transgression, accaya, varies in the different contexts. See P.T.C. under accaya.

[23] bhantagāvī, a swerving or staggering cow. MA. v. 62 explains she was rushing after her wandering young calf.

[24] kālam karoti, has done his (karmic) time

[25] Cf. M. ii. 146 for this paragraph.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

141. Discourse on

the Analysis of the Truths

Sacca-Vibhaṇga Suttaṃ

[295]

THUS have I heard:

At one time the Lord was staying near Benares

in the deer-park

at Isipatana.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"The matchless Wheel of Dhamma

set rolling by the Tathāāgata,

the perfected one,

fully Self-Awakened One

in the deer-park at Isipatana

near Benares

cannot be rolled back

by a recluse or brahman

or deva

or Māra

or Brahmā

or by anyone in the world.

That is to say,

it was a proclamation of the four ariyan truths,

a teaching,

laying down,

establishing,

opening up,

analysing,

and making of them plain.

Of what four?

It was a proclamation,

a teaching,

laying down,

establishing,

opening up,

analysing

and making plain

of the ariyan truth of anguish.

It was a proclamation,

a teaching,

laying down,

establishing,

opening up,

analysing

and making plain

of the ariyan truth of the arising of anguish.

It was a proclamation,

a teaching,

laying down,

establishing,

opening up,

analysing

and making plain

of the ariyan truth of the stopping of anguish.

It was a proclamation,

a teaching,

laying down,

establishing,

opening up,

analysing

and making plain

of the ariyan truth of the course

leading to the stopping of anguish.

The matchless Wheel of Dhamma} monks,

set rolling by the Tathāāgata,

the perfected one,

fully Self-Awakened One

in the deer-park at Isipatana

near Benares

cannot be rolled back

by a recluse or brahman

or deva

or Māra

or Brahmā

or by anyone in the world.

That is to say,

it was a proclamation of the four ariyan truths,

a teaching,

laying down,

establishing,

opening up,

analysing,

and making of them plain.

Monks, follow Sāriputta and Moggallāna; monks,

associate with Sāriputta and Moggallāna;

they are wise monks

who are helpers[1] to Brahma-farers.

Monks, like a mother,

so is Sāriputta;

like a child's foster-mother,

so is Moggallāna.

Sāriputta, monks,

trains (one) in the fruit of stream-attainment,

Moggallāna in the highest [296] goal.[2] Sāriputta, monks,

is able to proclaim,

teach,

lay down,

establish,

open up,

analyse

and make plain

the four ariyan truths in full."[3]

Thus spoke the Lord;

and having said this,

the Well-farer rose from his seat

and entered a dwelling-place.

§

Soon after the Lord had departed

the venerable Sāriputta addressed the monks who were there,

saying;

"Reverend monks."

"Your reverence,"

these monks answered the venerable Sāriputta in assent.

The venerable Sāriputta spoke thus:

"Your reverences, the matchless Wheel of Dhamma

set rolling by the Tathāāgata,

perfected one,

fully Self-Awakened One

in the deer-park at Isipatana

near Benares

cannot be rolled back

by a recluse or brahman

or deva

or Māra

or Brahmā

or by anyone in the world.

That is to say,

it was a proclamation of the four ariyan truths,

a teaching,

laying down,

establishing,

opening up,

analysing,

and making of them plain.

Of what four?

It was a proclamation,

a teaching,

laying down,

establishing,

opening up,

analysing

and making plain

of the ariyan truth of anguish.

It was a proclamation,

a teaching,

laying down,

establishing,

opening up,

analysing

and making plain

of the ariyan truth of the arising of anguish.

It was a proclamation,

a teaching,

laying down,

establishing,

opening up,

analysing

and making plain

of the ariyan truth of the stopping of anguish.

It was a proclamation,

a teaching,

laying down,

establishing,

opening up,

analysing

and making plain

of the ariyan truth of the course

leading to the stopping of anguish.

The matchless Wheel of Dhamma} monks,

set rolling by the Tathāāgata,

the perfected one,

fully Self-Awakened One

in the deer-park at Isipatana

near Benares

cannot be rolled back

by a recluse or brahman

or deva

or Māra

or Brahmā

or by anyone in the world.

That is to say,

it was a proclamation of the four ariyan truths,

a teaching,

laying down,

establishing,

opening up,

analysing,

and making of them plain.

§

And what, your reverences,

is the ariyan truth of anguish?[4]

Birth is anguish

and ageing is anguish

and dying is anguish;

and grief,

sorrow,

suffering,

misery

and

despair are anguish.

And not getting what one desires,

that too is anguish.

In brief,

the five groups of grasping

are anguish.

■

And what, your reverences, is birth?

It is the conception,

the production,

the descent,[5]

the rebirth,[6]

the coming forth

of various beings

in the various classes of beings,

the appearance of the groups (of grasping),

the acquiring of the sense-bases.

This, your reverences, is called birth.

■

And what, your reverences, is old age?

It is the old age,

decrepitude,

broken teeth,

greying hair,

wrinkly skin,

the dwindling of the life-span,

the collapse of the sense-organs

of the various beings

in the various classes of beings.

This, your reverences, is called old age.

■

And what, your reverences, is dying?

It is the falling away,

the passing away,

the breaking up,

the disappearance,

the death

and [297] dying,

the action of time,

the breaking up of the groups (of grasping),

the laying down of the body.

This, your reverences, is called dying.

■

And what, your reverences, is grief?

It, your reverences, is the grief,

sorrow,

sorrowfulness,

the inward grief,

the inner pain

of one visited by some kind of calamity or other,

smitten by some kind of ill or other.

It is the crying,

the wailing,

the act of crying,

the act of wailing,

the state of crying,

the state of wailing

of one visited by some calamity or other,

smitten by some kind of ill or other.

This, your reverences, is called sorrow.

■

And what, your reverences, is suffering?

It, your reverences, is physical suffering,

physical disagreeableness

arising from an impingement on the body

and experienced as suffering,

as disagreeableness.

This, your reverences, is called suffering.

■

And what, your reverences, is misery?

It, your reverences, is mental suffering,[7]

mental disagreeableness

arising from an impingement on the mind

and experienced as suffering,

as disagreeableness.

This, your reverences, is called misery.

■

And what, your reverences, is despair?

It, your reverences, is despondency,

despair,

the state of despondency,

the state of despair

of one visited by some calamity or other,

smitten by some kind of ill or other.

This, your reverences, is called despair.

■

And what, your reverences is meant by

'not getting what one desires,

that too is anguish'?

Your reverences, a wish like this arises

in creatures liable to birth:

'0 might we be not liable to birth

and birth not come to us.'

But this is not to be had for the wishing.

So 'not getting what one desires,

that too is anguish.'

Your reverences, a wish like this arises

in creatures liable to ageing:

'0 might we be not liable to ageing

and ageing not come to us.'

But this is not to be had for the wishing.

So 'not getting what one desires,

that too is anguish.'

Your reverences, a wish like this arises

in creatures liable to disease:

'0 might we be not liable to disease

and disease not come to us.'

But this is not to be had for the wishing.

So 'not getting what one desires,

that too is anguish.'

Your reverences, a wish like this arises

in creatures liable to grief,

sorrow,

suffering,

misery

and despair:

'0 might we be not liable to grief,

sorrow,

suffering,

misery

and despair

and grief,

sorrow,

suffering,

misery

and despair not come to us.'

But this is not to be had for the wishing.

So 'not getting what one desires,

that too is anguish.'

And what, in brief, your reverences,

are the five groups of grasping that are anguish?

These are:

the group of grasping after material shape,

the group of grasping after feeling,

the group of grasping after perception,

the group of grasping after the habitual tendencies,

the group of grasping after consciousness.

Your reverences, these are called

in brief the five groups of grasping that are anguish.

[298] Your reverences, this is called the ariyan truth of anguish.

And what, your reverences,

is the ariyan truth of the arising of anguish?

Whatever craving is connected with again-becoming,

accompanied by delight and attachment,

finding delight in this and that,

namely the craving for sense-pleasures,

the craving for becoming,

the craving for annihilation -

this, your reverences, is called

the ariyan truth of the arising of anguish.

And what, your reverences,

is the ariyan truth of the stopping of anguish?

Whatever is the stopping,

with no attachment remaining,

of that self-same craving,

the relinquishment of it,

casting aside of it,

release from it,

independence of it,

this, your reverences, is called

the ariyan truth of the stopping of anguish.

And what, your reverences,

is the ariyan truth of the course

leading to the stopping of anguish?

It is this ariyan Eightfold Way itself,

that is to say:

right view,

right aspiration,

right speech,

right action,

right mode of livelihood,

right endeavour,

right mindfulness,

right concentration.

■

And what, your reverences, is right view?

Whatever, your reverences, is knowledge of anguish,

knowledge of the arising of anguish,

knowledge of the stopping of anguish,

knowledge of the course

leading to the stopping of anguish -

this, your reverences, is called right view.

■

And what, your reverences,

is right aspiration?

Aspiration for renunciation,

aspiration for non-malevolence,

aspiration for harmlessness -

this, your reverences, is called

right aspiration.

■

And what, your reverences,

is right speech?

Refraining from lying speech,

refraining from slanderous speech,

refraining from harsh speech,

refraining from gossip,

this, your reverences, is called

right speech.

■

And what, your reverences,

is right action?

Refraining from onslaught on creatures,

refraining from taking what has not been given,

refraining from going wrongly among the sense-pleasures,

this, your reverences, is called

right action.

■

And what, your reverences,

is right mode of livelihood?

As to this, your reverences,

a disciple of the ariyans,

getting rid of a wrong mode of livelihood,

makes his living by a right mode of livelihood.

This, your reverences, is called

right mode of livelihood.

■

And what, your reverences,

is right endeavour?

As to this, your reverences,

a monk generates desire,

endeavours,

stirs up energy,

exerts his mind

and strives for the non-arising

of evil unskilled states

that have not arisen;

he generates desire,

endeavours,

stirs up energy,

exerts his mind

and strives for the the getting rid of

of evil unskilled states

[299] that have arisen;

he generates desire,

endeavours,

stirs up energy,

exerts his mind

and strives for the arising of

skilled states that have not arisen

he generates desire,

endeavours,

stirs up energy,

exerts his mind

and strives for the maintenance,

preservation,

increase,

maturity,

development

and completion of

skilled states that have arisen.

This, your reverences, is called

right endeavour.

■

And what, your reverences,

is right mindfulness?

As to this, your reverences,

a monk fares along

contemplating the body in the body,

ardent,

clearly conscious (of them),

mindful (of them)

so as to control the covetousness

and dejection

in the world.

He fares along

contemplating the feelings in the feelings,

ardent,

clearly conscious (of them),

mindful (of them)

so as to control the covetousness

and dejection

in the world.

He fares along

contemplating the mind in the mind,

ardent,

clearly conscious (of them),

mindful (of them)

so as to control the covetousness

and dejection

in the world.

He fares along

contemplating the mental states in the mental states,

ardent,

clearly conscious (of them),

mindful (of them)

so as to control the covetousness

and dejection

in the world.

This, your reverences,

is called right mindfulness.

■

And what, your reverences,

is right concentration?

As to this, your reverences,

a monk, aloof from the pleasures of the senses,

aloof from unskilled states of mind,

entering into the first meditation

which is accompanied by initial thought

and discursive thought,

is born of aloofness,

and is rapturous and joyful,

abides in it.

And again, your reverences, a monk,

by allaying initial and discursive thought,

his mind subjectively tranquillised

and fixed on one point,

enters on

and abides in

the second meditation

which is devoid of initial and discursive thought,

is born of concentration

and is rapturous and joyful.

And again, your reverences, a monk,

by the fading out of rapture,

dwells with equanimity,

attentive and clearly conscious,

and experiences in his person

that joy of which the ariyans say:

'Joyful lives he who has equanimity and is mindful,'

and he enters on

and abides in

the third meditation.

And again, your reverences, a monk

by getting rid of joy,

by getting rid of anguish,

by the going down of his former pleasures and sorrows,

enters on

and abides in

the fourth meditation

which has neither anguish nor joy,

and which is entirely purified

by equanimity and mindfulness.

This, your reverences, is called

right concentration.

This, your reverences, is called

the ariyan truth of the course leading to the stopping of anguish.

Your reverences, the matchless Wheel of Dhamma

set rolling by the Tathāāgata,

the perfected one,

fully Self-Awakened One

in the deer-park at Isipatana

near Benares

cannot be rolled back

by a recluse or brahman

or deva

or Māra

or Brahmā

or by anyone in the world.

That is to say,

it was a proclamation

a teaching,

laying down,

establishing,

opening up,

analysing,

and making plain

of these four ariyan truths."

Thus spoke the venerable Sāriputta.

Delighted, these monks rejoiced in what the venerable Sāriputta had said.

Discourse on the Analysis of the Truths:

The Eleventh

[1] anuggāhakā. At S. iii. 5, v. 162 Sāriputta alone is so spoken of; translated at K.S. as "patron." SA. ii. 256 instances two forms of help, anuggaha, help with material things and help with Dhamma. At Vin. iv. 325 "should neither help," n'eva anuggaṇheyya, is defined to mean: "should neither herself help (her pupil) with the recitation, interrogation, exhortation and instruction." This therefore must be regarded as help with Dhamma. It also appears that when anuggaṇhāti is used in relation to the attitude of a more experienced member of the Order to a less experienced one, it carries a technical or semi-technical sense. See P.T.C. under anuggaṇhāti for further references.

[2] uttamattha, i.e. arahantship. It seems that Sāriputta expends himself on newly ordained monks rather than on those he knows to be on the higher ways.

[3] This is Sāriputta's aspect as dhammasenāpati, Captain or General of Dhamma, next to the Buddha in power to roll on the Dhamma-wheel.

[4] The remainder of this Discourse is found in the Mahā Satipaṭṭhana Suttanta (D. Sta. 22) from D. ii. 305-313, i.e. to the end of the ariyan truth of the course leading to the stopping of anguish. The first portion of the D's Mahā Satipaṭṭhana Suttanta is found in M. Sta. 10, the Satipaṭṭhana Sutta. See M.L.S. i, Intr., p. xiv. Also cf. M. i. 49 f., S. ii. 3.

[5] I.e. into a womb.

[6] nibbatti, not at M. i. 49.

[7] cetasikaṃ dukkhaṃ is omitted, probably in error, in Chalmers' text, but occurs at D. ii. 306.

Majjhima Nikāya

III. Upari Paṇṇāsa

4. Vibhaṇga Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

4. The Division on Analysis

142. Discourse on the Analysis of Offerings

Dakkhiṇa-Vibhaṇga Suttaṃ

[300]

THUS have I heard:

At one time the Lord was staying among the Sakyans in Nigrodha's monastery near Kapilavatthu.

Then Mahā Pajāpatī[1] the Gotamid,[2]

bringing a pair of new cloths,[3]

approached the Lord;

having approached and greeted the Lord,

she sat down at a respectful distance.

As she was sitting down at a respectful distance,

Mahā Pajāpatī the Gotamid spoke thus to the Lord:

"Revered sir, this pair of new cloths

has been cut out by me

and woven by me

specially for the Lord;

revered sir, may the Lord

out of compassion

accept it from me."

When this had been said,

the Lord spoke thus to Mahā Pajāpatī the Gotamid:

"Give it to the Order,[4] Gotami.

If you give it to the Order

I will be honoured

and the Order too."

And a second time Mahā Pajāpatī the Gotamid spoke thus to the Lord:

"Revered sir, this pair of new cloths

has been cut out by me

and woven by me

specially for the Lord;

revered sir, may the Lord

out of compassion

accept it from me."

And a second time,

the Lord spoke thus to Mahā Pajāpatī the Gotamid:

"Give it to the Order, Gotami.

If you give it to the Order

I will be honoured

and the Order too."

And a third time[5] Mahā Pajāpatī the Gotamid spoke thus to the Lord:

"Revered sir, this pair of new cloths

has been cut out by me

and woven by me

specially for the Lord;

revered sir, may the Lord

out of compassion

accept it from me."

And a third time,

the Lord spoke thus to Mahā Pajāpatī the Gotamid:

"Give it to the Order, Gotami.

If you give it to the Order

I will be honoured

and the Order too."

When this had been said,

the venerable Ānanda, spoke thus to the Lord:

[301] "Revered sir, let the Lord accept the Gotamid Mahā Pajāpatī's

new pair of cloths.[6]

Revered sir, Mahā Pajāpatī the Gotamid

has been of much service to the Lord.[7]

She is his maternal aunt,

the one who brought him up,[8]

who looked after him[9]

and gave him milk,

for when the Lord's own mother passed away

she suckled him.[10]

And, revered sir,

the Lord has been of much service to Mahā Pajāpatī the Gotamid.

Revered sir, it is due to the Lord

that Mahā Pajāpatī the Gotamid

has gone to the Awakened One for refuge,

has gone to Dhamma for refuge,

has gone to the Order for refuge.

Revered sir, it is due to the Lord,

that Mahā Pajāpatī the Gotamid

refrains from onslaught on creatures,

refrains from taking what has not been given,

refrains from going wrongly among the sense-pleasures,

refrains from lying speech,

refrains from occasions of sloth induced by intoxicants.

Revered sir, it is due to the Lord that Mahā Pajāpatī the Gotamid

is possessed of unwavering confidence in the Awakened One,

is possessed of unwavering confidence in Dhamma,

is possessed of unwavering confidence in the Order,

is possessed of the moral habits pleasing to the ariyans.

Revered sir, it is due to the Lord that Mahā Pajāpatī

is not doubtful about anguish,

is not doubtful about the origin of anguish,

is not doubtful about the stopping of anguish,

is not doubtful about the course leading to the stopping of anguish.

So, revered sir,

the Lord has been of much service to Mahā Pajāpatī the Gotamid."

"That is so, Ānanda,

that is so, Ānanda.

And if it is due to a person[11]

that some (other) person[12]

goes to the Awakened One for refuge,

to Dhamma for refuge,

to the Order for refuge,

I say of this person, Ānanda,

that there is no proper requital

in regard to that person,

that is to say as regards greeting,

rising up for,

saluting with joined palms,

doing what is suitable

(to do for him),

and as regards procuring him gifts

of the requisites

of robes,

almsfood,

lodgings

and medicines for the sick.

If it is due to a person

that some (other) person

refrains from onslaught on creatures,

from taking what [302] has not been given,

from going wrongly among sense-pleasures,

from lying speech,

from occasions of sloth induced by intoxicants,

I say of this person, Ānanda,

that there is no proper requital

in regard to that person,

that is to say as regards greeting,

rising up for,

saluting with joined palms,

doing what is suitable

(to do for him),

and as regards procuring him gifts

of the requisites

of robes,

almsfood,

lodgings

and medicines for the sick.

If it is due to a person

that some (other) person

is possessed of unwavering confidence in the Awakened One,

is possessed of unwavering confidence in the Dhamma

is possessed of unwavering confidence in the the Order

and of the moral habits pleasing to the ariyans,

I say of this person, Ānanda,

that there is no proper requital

in regard to that person,

that is to say as regards greeting,

rising up for,

saluting with joined palms,

doing what is suitable

(to do for him),

and as regards procuring him gifts

of the requisites

of robes,

almsfood,

lodgings

and medicines for the sick.

If it is due to a person

that some (other) person

is not doubtful about anguish,

is not doubtful about the origin of anguish,

is not doubtful about the stopping of anguish,

is not doubtful about the course leading to the stopping of anguishis not doubtful about anguish,

I say of this person, Ānanda,

that there is no proper requital

in regard to that person,

that is to say as regards greeting,

rising up for,

saluting with joined palms,

doing what is suitable

(to do for him),

and as regards procuring him gifts

of the requisites

of robes,

almsfood,

lodgings

and medicines for the sick.

Now, Ānanda, there are these fourteen offerings

graded as to individuals.[13]

One gives a gift

to a Tathāāgata,

perfected one,

fully Self-Awakened One -

this is the first offering graded as to individuals.

One gives a gift

to one enlightened for and by himself alone[14] -

this is the second offering graded as to individuals.

One gives a gift

to a Tathāāgata's disciple

who is one perfected -

this is the third offering graded as to individuals.

One gives a gift

to one faring along for the realisation

of the fruit of perfection -

this is the fourth offering graded as to individuals.

One gives a gift

to a non-returner -

this is the fifth offering offering graded as to individuals.

One gives a gift

to one faring along for the realisation of the fruit of non-returning -

this is the sixth offering graded as to individuals.

One gives a gift

to a once-returner -

this is the seventh offering graded as to individuals.

One gives a gift

to one faring along for the realisation of the fruit of once-returning -

this is the eighth offering graded as to individuals.

One gives a gift

to a stream-attainer -

this is the ninth offering graded as to individuals.

One gives a gift

to one faring along for the realisation of the fruit of stream-attainment -

this is the tenth offering graded as to individuals.

One gives a gift

to one who is beyond and without attachment to sense-pleasures[15] -

this is the eleventh offering graded as to individuals.

One gives a gift

to an ordinary person of moral habit -

this is the twelfth offering graded as to individuals.

One gives a gift

to an ordinary person of poor moral habit -

this is the thirteenth offering graded as to individuals.

One gives a gift

to an animal -

this is the fourteenth offering graded as to individuals.

[303] As to this, Ānanda,

when a gift has been given

to an animal,

it is expected that the offering (yields) a hundredfold.[16]

when a gift has been given

to an ordinary person of poor moral habit,

it is to be expected that the offering (yields) a thousandfold.

When a gift has been given

to an ordinary person of moral habit,

it is to be expected that the offering (yields) a hundred thousandfold.

When a gift[17] has been given

to one who is beyond and without attachment to sense-pleasures,

it is to be expected that the offering (yields) a hundred thousandfold of crores.

When a gift has been given

to one faring along for the realisation of the fruit of stream-attainment,[18]

it is to be expected that the offering

(yields) what is incalculable and immeasurable.

So what can be said of the stream-attainer?

What can be said of the one faring along for the realisation of the fruit of once-returning?

What can be said of the once-returner?

What can be said of one faring along for the realisation of the fruit of non-returning?

What can be said of the non-retumer?

What can be said of one faring along for the realisation of the fruit of perfection?

What can be said of one perfected?

What can be said of a Tathāāgata's disciple

who is one perfected?

What can be said of one enlightened for and by himself alone?

What can be said of a Tathāāgata, perfected one, fully Self-Awakened One?

And there are these seven kinds of offerings to the Order, Ānanda:

One gives a gift

to both Orders

with the Awakened One at the head[19] -

this is the first offering to the Order.[20]

One gives a gift

to both Orders

after the Awakened One has attained final nibbāna[21] -

this is the second offering to the Order.

One gives a gift

to the Order of monks -

this is the third offering to the Order.

One gives a gift

to the Order of nuns -

this is the fourth offering to the Order.

One gives a gift,

saying,

'May so many monks and nuns be specified for me by the Order' -

this is the fifth offering to the Order.

One [304] gives a gift, saying:

'May so many monks be specified for me by the Order' -

this is the sixth offering to the Order.

One gives a gift, saying,

'May so many nuns be specified for me by the Order' -

this is the seventh offering to the Order.

But, Ānanda, in the distant future

there will be those of the ariyan clan,[22]

the yellow robes around their necks,[23]

who will be of bad morality

and evil character;

and a gift will be given to the Order

specially for these of bad morality.

But when I, Ānanda, say

that an offering to the Order

is incalculable

and immeasurable

I by no means say

that a gift graded as to individuals

is of greater fruit

than an offering to the Order.

There are these four purifications of offerings,[24] Ānanda.

What four?

There is, Ānanda,

the offering purified by the giver

but not by the recipient.

There is, Ānanda,

the offering purified by the recipient

but not by the giver.

There is, Ānanda,

the offering purified

neither by the giver

nor the recipient.

There is, Ānanda,

the offering purified

both by the giver

and the recipient.

And what offering, Ānanda,

is purified by the giver

but not by the recipient?

As to this, Ānanda,

the giver is of moral habit

and lovely character,

the recipients are of poor morality

and of evil character.

It is thus, Ānanda,

that an offering is purified by the giver

but not by the recipient.

■

And what offering, Ānanda,

is purified by the recipient

but not by the giver?

As to this, Ānanda,

the giver is of poor morality

and evil character,

the recipients are of moral habit

and lovely character.

It is thus, Ānanda,

that an offering is purified by the recipient

but not by the giver.

■

And what offering, Ānanda,

is purified neither by the giver

nor the recipient?

As to this, Ānanda,

the giver is of poor morality

and evil character

and the recipients are of poor morality

and evil character.

It is thus, Ānanda,

that an offering is purified neither by the giver

nor the recipient.

■

And what offering, Ānanda,

is purified both by the giver

and the recipient?

As to this, Ānanda,

the giver is of moral habit

and lovely character

and the recipients are of moral habit

and lovely character.

It is thus, Ānanda,

that an offering is purified both by the giver

and the recipient.

These, Ānanda, are the four purifications in offerings."

Thus spoke the Lord;

the Well-farer having spoken thus,

the Teacher further said:

[305] Whoever, moral in habit, gives to the poor in moral habit

A gift rightfully acquired, the mind well pleased,[25]

Firmly believing in the rich fruit of kamma -

This is an offering purified by the giver.

Whoever, poor in moral habit, gives to those of moral habit

A gift unrightfully acquired, the mind not pleased,

Not believing in the rich fruit of kamma -

This is an offering purified by the recipient.

Whoever, poor in moral habit, gives to the poor in moral habit

A gift unrightfully acquired, the mind not pleased,

Not believing in the rich fruit of kamma -

This is an offering purified by neither.

Whoever, moral in habit, gives to those of moral habit

A gift rightfully acquired, the mind well pleased,

Firmly believing in the rich fruit of kamma -

I assert this gift to be of abundant fruit.

Whoever, without attachment,[26] gives to those without attachment

A gift rightfully acquired, the mind well pleased,

Firmly believing in the rich fruit of kamma -

I assert this gift to be a gift abundant in gain.

Discourse on the Analysis of Offerings:

The Twelfth

Division on Analysis:

The Fourth

[1] At A. i. 25 called foremost of nuns of long experience. Her verses are at Thīg. 157-162. The younger sister of Mahāmāyā, Gotama's mother, she attained arahantship soon after her ordination, ThigA. 141. The story of her ordination, with a number of Sakyan ladies, is given at Vin. ii. 253, A. iv. 274.

[2] Her family name.

not given Gotama ... she suckled him!

— p.p.

Majjhima Nikāya

III. Upari Paṇṇāsa

5. Saḷāyatana Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

5. The Division of the Sixfold Sense(-field)

143. Discourse on

an Exhortation to Anāthapiṇḍika

Anāthapiṇḍik'Ovāda Suttaṃ

[309]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time the householder Anāthapiṇḍika was a sick man,

in pain,

grievously ill.

And the householder Anāthapiṇḍika

summoned a certain man and said to him:

"Come you, my good man,

approach the Lord;

having approached,

in my name salute the Lord's feet with your head

and say to him:

'Revered sir, the householder Anāthapiṇḍika is a sick man,

in pain,

grievously ill;

he salutes the Lord's feet with his head.'

And then approach the venerable Sāriputta;

having approached,

in my name salute the venerable Sāriputta's feet with your head

and say to him:

'Revered sir, the householder Anāthapiṇḍika is a sick man,

in pain,

grievously ill;

he salutes the venerable Sāriputta's feet with his head.'

And then say:

'Indeed, it would be good, revered sir,

if the venerable Sāriputta,

out of compassion,

would approach the dwelling of the householder Anāthapiṇḍika.'"

When that man had answered the householder Anāthapiṇḍika in assent,

saying,

"Very well, reverend sir,"[1]

he approached the Lord;

having approached and greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance

that man spoke thus to the Lord:

'Revered sir, the householder Anāthapiṇḍika is a sick man,

in pain,

grievously ill;

he salutes the Lord's feet with his head.'

And he then approached the venerable Sāriputta;

having approached

and greeted the venerable Sāriputta,

he sat down at a respectful distance.

As he was sitting down at a respectful distance

that man spoke thus to the venerable Sāriputta:

"Revered sir, the householder Anāthapiṇḍika is a sick man,

in pain,

grievously ill;

he salutes the venerable Sāriputta's feet with his head

and speaks to him thus:

'Indeed, it would be good, revered sir,

if the venerable Sāriputta,

out of compassion,

would approach the dwelling of the householder Anāthapiṇḍika.'"

The venerable Sāriputta consented by becoming silent.

Then [310] the venerable Sāriputta clothed himself and,

taking his bowl and robe,

approached the dwelling of the householder Anāthapiṇḍika

with the venerable Ānanda as his attendant;

having approached,

he sat down on the appointed seat.

As he was sitting down on the appointed seat

the venerable Sāriputta spoke thus to the householder Anāthapiṇḍika:

"I hope that you, householder,

are getting better,

I hope you are keeping going,

I hope the painful feelings are lessening,

not increasing,

that a lessening in them is apparent,

not an increase?"

"I am not getting better, revered Sāriputta,

I am not keeping going;

my painful feelings are increasing,

not lessening;

an increase in them is apparent,

not a lessening.

Revered Sāriputta[2]

as a strong man

might cleave one's head

with a sharp-edged sword,

even so, revered Sāriputta,

do exceedingly loud winds rend my head.

I am not better, revered Sāriputta,

I am not keeping going;

my grievously painful feelings are increasing,

not lessening;

an increase in them is apparent,

not a lessening.

As, revered Sāriputta, a strong man

might clamp a turban on one's head

with a tight leather strap,

even so, revered Sāriputta,

do I have very bad headaches.

I am not better, revered Sāriputta,

I am not keeping going;

my grievously painful feelings are increasing,

not lessening;

an increase in them is apparent,

not a lessening.

As, revered Sāriputta,

a skilled cattle-butcher

or his apprentice

might cut through the stomach

with a sharp butcher's knife,

even so, revered Sāriputta,

do very strong winds cut through my stomach.

I am not better, revered Sāriputta,

I am not keeping going;

my grievously painful feelings are increasing,

not lessening;

an increase in them is apparent,

not a lessening.

As, revered Sāriputta,

two strong men,

having taken hold of a weaker man by his limbs,

might set fire to him,

might make him sizzle up over a charcoal pit,

even so, revered Sāriputta,

there is a fierce heat in my body.

I am not better, revered Sāriputta,

I am not keeping going;

my grievously painful feelings are increasing,

not lessening;

an increase in them is apparent,

not a lessening.

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after vision

and so will have no consciousness dependent on vision.'

This is how you must train yourself, householder.

■

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after hearing

and so will have no consciousness dependent on hearing.'

This is how you must train yourself, householder.

■

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after smelling

and so will have no consciousness dependent on smelling.'

This is how you must train yourself, householder.

■

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after tasting

and so will have no consciousness dependent on tasting.'

This is how you must train yourself, householder.

■

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after body

and so will have no consciousness dependent on body.'

This is how you must train yourself, householder.

■

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after mind

and so will have no consciousness dependent on mind.'

This is how you must train yourself, householder.

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after material shapes

and so will have no consciousness dependent on material shapes.'

This is how you must train yourself, householder.

■

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after sounds

and so will have no consciousness dependent on sounds.'

This is how you must train yourself, householder.

■

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after smells

and so will have no consciousness dependent on smells.'

This is how you must train yourself, householder.

■

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after tastes

and so will have no consciousness dependent on tastes.'

This is how you must train yourself, householder.

■

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after touches

and so will have no consciousness dependent on touches.'

This is how you must train yourself, householder.

■

"Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after mental objects

and so will have no consciousness dependent on mental objects.'

This is how you must train yourself, householder.

[311] Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after visual consciousness

and so will have no consciousness dependent on visual consciousness.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after auditory consciousness

and so will have no consciousness dependent on auditory consciousness.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after olfactory consciousness

and so will have no consciousness dependent on olfactory consciousness.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after gustatory consciousness

and so will have no consciousness dependent on gustatory consciousness.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after bodily consciousness

and so will have no consciousness dependent on bodily consciousness.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after mental consciousness

and so will have no consciousness dependent on mental consciousness.'

This is how you must train yourself, householder.

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after visual impact

and so will have no consciousness dependent on visual impact.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after auditory impact

and so will have no consciousness dependent on auditory impact.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after olfactory impact

and so will have no consciousness dependent on olfactory impact.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after gustatory impact

and so will have no consciousness dependent on gustatory impact.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after bodily impact

and so will have no consciousness dependent on bodily impact.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after mental impact

and so will have no consciousness dependent on mental impact.'

This is how you must train yourself, householder.

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after feeling born of visual impact

and so will have no consciousness dependent on feeling born of visual impact.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after feeling born of auditory impact

and so will have no consciousness dependent on feeling born of auditory impact.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after feeling born of olfactory impact

and so will have no consciousness dependent on feeling born of olfactory impact.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after feeling born of gustatory impact

and so will have no consciousness dependent on feeling born of gustatory impact.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after feeling born of bodily impact

and so will have no consciousness dependent on feeling born of bodily impact.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after feeling born of mental impact

and so will have no consciousness dependent on feeling born of mental impact.'

This is how you must train yourself, householder.

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the element of extension

and so will have no consciousness dependent on the element of extension.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the liquid element

and so will have no consciousness dependent on the liquid element.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the element of radiation

and so will have no consciousness dependent on the element of radiation.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the element of motion

and so will have no consciousness dependent on the element of motion.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the element of space

and so will have no consciousness dependent on the element of space.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the element of consciousness

and so will have no consciousness dependent on the element of consciousness.'

This is how you must train yourself, householder.

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after material shape

and so will have no consciousness dependent on material shape.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after feeling

[312] and so will have no consciousness dependent on feeling.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after perception

and so will have no consciousness dependent on perception.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the habitual tendencies

and so will have no consciousness dependent on the habitual tendencies.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after consciousness

and so will have no consciousness dependent on consciousness.'

This is how you must train yourself, householder.

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the plane of infinite ether

and so will have no consciousness dependent on the plane of infinite ether.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the plane of infinite consciousness

and so will have no consciousness dependent on the plane of infinite consciousness.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the plane of no-thing

and so will have no consciousness dependent on the plane of no-thing.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after the plane of neithcr-perception-nor-non-perception

and so will have no consciousness dependent on the plane of neithcr-perception-nor-non-perception.'

This is how you must train yourself, householder.

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after this world

and so will have no consciousness dependent on this world.'

This is how you must train yourself, householder.

■

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after a world beyond

and so will have no consciousness dependent on a world beyond.'

This is how you must train yourself, householder.

Wherefore you, householder,

must train yourself thus:

(you must think),

'I will not grasp after that which is here seen,

heard,

sensed,

cognised,

sought after,

pondered over with the mind,

and so will have no consciousness dependent on that which is here seen,

heard,

sensed,

cognised,

sought after,

pondered over with the mind.'

This is how you must train yourself, householder."

When this had been said, the householder Anāthapiṇḍika

cried and shed tears.

Then the venerable Ānanda spoke thus

to the householder Anāthapiṇḍika:

"Householder, are you holding on

or are you sinking, householder?"

"I, revered Ānanda,

am not holding on,

I am sinking.[3]

Although the Teacher

and monks who were developing their minds[4] visited [313] me for a long time,

I have never yet heard reasoned talk such as this."

"Reasoned talk such as this, householder,

does not (usually) occur

for householders clad in white.[5]

It is for those

that have gone forth, householder,

that reasoned talk such as this

(usually) occurs."

"Well then, revered Sāriputta,

let there occur reasoned talk such as this

for householders clad in white.

There are, revered Sāriputta,

young men of family

with but little dust in their eyes

who, not hearing Dhamma,

are declining,

but they could be learners of Dhamma"[6]

And when the venerable Sāriputta

and the venerable Ānanda

had exhorted the householder Anāthapiṇḍika

with this exhortation,

they rose from their seats and departed.

Soon after the venerable Sāriputta

and the venerable Ānanda, had departed,

the householder Anāthapiṇḍika

at the breaking up of the body after dying

arose in the Tusita group (of devas).

And when the night was far spent

the young deva[7] Anāthapiṇḍika,

having illumined the whole of the Jeta Grove

with his radiant beauty,

approached the Lord;[8]

having approached and greeted the Lord,

he stood at a respectful distance.

As he was standing at a respectful distance,

the young deva Anāthapiṇḍika

addressed the Lord in verses:

"This[9] friendly Jeta Grove frequented by the Order of seers,[10]

Dwelt in by the King under Dhamma, is the generator of my joy.

[314] Deed,[11] knowledge,[12] and Dhamma,[13] the highest moral life[14] -

By these are mortals purified,[15] not by clan nor wealth.

Accordingly the wise man, beholding his own goal,

Seeking Dhamma[16] judiciously, is thus purified therein.[17]

As Sāriputta in wisdom, in morality and calm,[18]

So let whatever monk has gone beyond be excellent in these."

Thus spoke the young deva Anāthapiṇḍika.

The Lord was approving.

And the young deva Anāthapiṇḍika thought:

"The Lord approves of me,"

and having greeted the Lord,

then and there he vanished

keeping his right side towards him.

Then the Lord

towards the end of that night

addressed the monks,

saying:

"Monks, when this night was far spent

a certain young deva,

having illumined the whole of the Jeta Grove

with bis radiant beauty,

approached me;

having approached and greeted me,

he stood at a respectful distance.

As he was standing at a respectful distance,

this young deva addressed me in verses:

"This friendly Jeta Grove frequented by the Order of seers,

Dwelt in by the King under Dhamma, is the generator of my joy.

Deed, knowledge, and Dhamma, the highest moral life -

By these are mortals purified, not by clan nor wealth.

Accordingly the wise man, beholding his own goal,

Seeking Dhamma judiciously, is thus purified therein.

As Sāriputta in wisdom, in morality and calm,

So let whatever monk has gone beyond be excellent in these."

Thus spoke that young deva, monks.

Thinking,

'The Lord approves of me,'

and having greeted me,

then and there he vanished

keeping his right side towards me."

When this had been said,

the venerable Ānanda, spoke thus to the Lord:

"Now, revered sir,

could that have been the young deva Anāthapiṇḍika?

Revered sir, the householder Anāthapiṇḍika

had unwavering confidence in the venerable Sāriputta."

[315] "It is good,

it is good, Ānanda.

All that could be obtained by reasoning, Ānanda,

has been obtained by you.

Ānanda, that young deva

was Anāthapiṇḍika,

no other."

Thus spoke the Lord.

Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Discourse on an Exhortation to Anāthapiṇḍika:

The First

[1] bhante.

[2] As at M. ii. 192-193.

[3] It seems necessary here to omit the na of Chalmers' text. For Anāthapiṇḍika was on the point of death and already failing or sinking. Otherwise one could translate, "I am not holding on (but) I am not sinking." Or as, "No, Ānanda, I am holding on, I am not sinking." But this appears to be against the context and against grammatical usage, for the plain negative answer, our "No," is never expressed by the word na, not.

[4] manobhāvanīyo bhikkhū. Cf. manobhāvanīyo bhikkhu. at A. iii. 317, Vv. 34. 13; and the same expression, in the genitive plural, at A. v. 55, S. iii. 1, which SA. iii. 249-250 explains by mana-vaḍḍhanaka. It is possible that bhikkhū in the above M. passage should read bhikkhu, the reference then being to Sāriputta.

[5] This should not be taken to point to any esoteric element in the giving of the Teaching. Many passages could be adduced to show it was open to aü who wanted to hear it; see especially D. ii. 100 and S. iv. 314-316. But as MA. v. 80 says, talk on giving was (usually) addressed to householders. This is what they wanted to hear, so why should they receive a talk that did not please them? Paṭibhāti is a semi-technical term; it might be translated here as "vouchsafe": a talk such as this is not (usually) vouchsafed (by monks) for householders: because it is not appropriate, since their mental development is not as a rule sufficiently advanced for them to appreciate it.

[6] As at M. i. 168, Vin. i. 5, where these words form part of Brahmā Sahampati's plea to the Buddha to teach Dhamma. Brahmā however says that there are beings, satta, with but little dust in their eyes, instead of "young men of family," kulaputtā; but it was of these that Anāthapiṇḍika was thinking.

[7] I think devaputta may sometimes be a young or new deva, one who has just become a deva.

[8] MA. v. 80 says he wanted to speak praise of "my Jeta Grove," the Order of monks, the Tathāgata, the ariyan Way, and Sāriputta.

[9] As at S. i. 33. See notes at K.S. i. 46.

[10] MA. v, 81 paraphrases "seers," isi, by monks, bhikkhu.

[11] "Here kamma is volition (striving) for the Way," maggacetanā, MA. v. 81. On cetanā as kamma see M. i. 301, A. iii. 415.

[12] vijjā is extra-sensory knowledge of the Way, maggapaññā, or it is right understanding and purpose (or thought), MA. v. 81.

[13] The Dhamma belonging to concentration, samādhi-pakkhikadhamma. It therefore seems as if Dhamma here, as sometimes elsewhere, is being used instead of citta or samādhi to represent the middle one of the three branches of the training: sīla, samādhi (or, citta), paññā. Or it means, as recognised at MA. v. 81, (right) endeavour, mindfulness and concentration.

[14] "The life of one established in moral conduct is the highest," Or, sīla is (right) speech, action and mode of livelihood, MA. v. 81.

[15] "Selves are purified by this eightfold Way," according to MA. v. 81 which, in its exegesis on vijjā, Dhamma and sīla, has presented the factors of the Way.

[16] Either the Dhamma belonging to concentration, or the Dhamma of the five khandha on which the teaching of the four truths of anguish centres.

[17] In this ariyan Way, or in these four truths, MA. v. 81.

[18] "is the best," MA. v, 81.

Majjhima Nikāya

III. Upari Paṇṇāsa

5. Saḷāyatana Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

5. The Division of the Sixfold Sense(-field)

144. Discourse on

an Exhortation to Channa

Chann'Ovāda Suttaṃ

[315]

Thus have I heard:

At one time[1] the Lord was staying near Rājagaha

in the Bamboo Grove,

at the Squirrels' Feeding-place.

Now at that time the venerable Sāriputta

and the venerable Cunda, the Great

and the venerable Channa

were staying on Mount Vulture Peak.

At that time the venerable Channa was a sick man,

in pain,

grievously ill.

And the venerable Sāriputta,

emerging from solitary meditation towards evening,

approached the venerable Cunda the Great;

having approached,

he spoke thus to the venerable Cunda the Great:

"Let us go on, reverend Cunda,

and approach the venerable Channa

so as to ask about his illness."[2]

"Yes, reverend sir,"

the venerable Cunda the Great answered the venerable Sāriputta in assent.

Then the venerable Sāriputta

and the venerable Cunda the Great

approached the venerable Channa;

having approached,

they exchanged greetings with the venerable Channa;

having conversed in a friendly and courteous way,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

the venerable Sāriputta spoke thus

to the venerable Channa:

"I hope that you, reverend Channa,

are getting better,

I hope you are keeping going,

I hope the painful feelings are lessening,

not increasing,

that a lessening in them is apparent,

not an increase?"

[316] "I am not getting better, reverend Sāriputta,

I am not keeping going;

my grievously painful feelings[3] are increasing,

not lessening,

an increasing in them is apparent,

not a lessening.

I will take a knife (to myself),

I do not desire life."[4]

"Do not let the venerable Channa

take a knife (to himself).

The venerable Channa must go on living.

We want the venerable Channa to go on living.

If the venerable Channa has no beneficial foods,

I will search for beneficial foods

for the venerable Channa.

If the venerable Channa has no beneficial medicines,

I will search for beneficial medicines

for the venerable Channa.

If the venerable Channa has no suitable attendant,

I will attend to the venerable Channa.

Do not let the venerable Channa take a knife (to himself).

The venerable Channa must go on living.

We want the venerable Channa to go on living."

"Reverend Sāriputta,

I am not without beneficial foods,

I am not without beneficial medicines,

nor am I without a suitable attendant.

Moreover, reverend Sāriputta,

for a long time have I waited on[5] the Teacher

with satisfaction[6] (to him),

not with lack of satisfaction[6] (to him).

For this, reverend Sāriputta, is suitable in a disciple,

that he should wait on the Teacher

with satisfaction (to him),

not with lack of satisfaction (to him).

'Channa the monk will take a knife (to himself)

without incurring blame'[7] -

remember this thus, reverend Sāriputta."

"We would question the venerable Channa

on a particular matter

if the venerable Channa grants us the opportunity

for setting forth the question."[8]

"Ask, reverend Sāriputta;

having heard (you)

we will know (what to say)."

[317] "Reverend Channa, do you regard the eye,

visual consciousness,

the things cognisable by visual consciousness as

'This is mine,

this am I,

this is my self'?

■

Do you regard the ear,

auditory consciousness,

the things cognisable by auditory consciousness as

'This is mine,

this am I,

this is my self'?

■

Do you regard the nose,

olfactory consciousness,

the things cognisable by olfactory consciousness as

'This is mine,

this am I,

this is my self'?

■

Do you regard the tongue,

gustatory consciousness,

the things cognisable by gustatory consciousness as

'This is mine,

this am I,

this is my self'?

■

Do you regard the body,

tactile consciousness,

the things cognisable by tactile consciousness as

'This is mine,

this am I,

this is my self'?

■

Do you regard the mind,

mental consciousness,

the things cognisable by mental consciousness as

'This is mine,

this am I,

this is my self'?

"Reverend Sāriputta, I regard the eye,

visual consciousness,

the things cognisable by visual consciousness as

'This is not mine,

this am I not,

this is not my self'.

■

I regard the ear,

auditory consciousness,

the things cognisable by auditory consciousness as

'This is not mine,

this am I not,

this is not my self'.

■

I regard the nose,

olfactory consciousness,

the things cognisable by olfactory consciousness as

'This is not mine,

this am I not,

this is not my self'.

■

I regard the tongue,

gustatory consciousness,

the things cognisable by gustatory consciousness as

'This is not mine,

this am I not,

this is not my self'.

■

I regard the body,

tactile consciousness,

the things cognisable by tactile consciousness as

'This is not mine,

this am I not,

this is not my self'.

■

I regard the mind,

mental consciousness,

the things cognisable by mental consciousness as

'This is not mine,

this am I not,

this is not my self'.

"Reverend Channa, what do you see,

what do you understand there is in the eye,

in visual consciousness,

in the things cognisable by visual consciousness as

'This is not mine,

this am I not,

this is not my self'?

■

What do you see,

what do you understand there is in the ear,

auditory consciousness,

the things cognisable by auditory consciousness as

'This is not mine,

this am I not,

this is not my self'?

■

What do you see,

what do you understand there is in the nose,

olfactory consciousness,

the things cognisable by olfactory consciousness as

'This is not mine,

this am I not,

this is not my self'?

■

What do you see,

what do you understand there is in the tongue,

gustatory consciousness,

the things cognisable by gustatory consciousness as

'This is not mine,

this am I not,

this is not my self'?

■

What do you see,

what do you understand there is in the body,

tactile consciousness,

the things cognisable by tactile consciousness as

'This is not mine,

this am I not,

this is not my self'?

■

What do you see,

what do you understand there is in the mind,

mental consciousness,

the things cognisable by mental consciousness as

'This is not mine,

this am I not,

this is not my self'?

"It is because I see cessation,[8]

understand that there is cessation

in the eye, reverend Sāriputta,

in visual consciousness,

in the things cognisable by visual consciousness

that I, reverend Sāriputta, regard

the eye,

visual consciousness,

the things cognisable by visual consciousness as

'This is not mine,

this am I not,

this is not my self'.

■

It is because I see cessation,

understand that there is cessation

in the ear,

auditory consciousness,

the things cognisable by auditory consciousness

that I regard

the ear,

auditory consciousness,

the things cognisable by auditory consciousness as

'This is not mine,

this am I not,

this is not my self'.

■

It is because I see cessation,

understand that there is cessation

in the nose,

olfactory consciousness,

the things cognisable by olfactory consciousness

that I regard

the nose,

olfactory consciousness,

the things cognisable by olfactory consciousness as

'This is not mine,

this am I not,

this is not my self'.

■

It is because I see cessation,

understand that there is cessation

in the tongue,

gustatory consciousness,

the things cognisable by gustatory consciousness

that I regard

the tongue,

gustatory consciousness,

the things cognisable by gustatory consciousness as

'This is not mine,

this am I not,

this is not my self'.

■

It is because I see cessation,

understand that there is cessation

in the body,

tactile consciousness,

the things cognisable by tactile consciousness

that I regard

the body,

tactile consciousness,

the things cognisable by tactile consciousness as

'This is not mine,

this am I not,

this is not my self'.

■

It is because I see cessation,

understand that there is cessation

in the mind,

mental consciousness,

the things cognisable by mental consciousness

that I regard

the mind,

mental consciousness,

the things cognisable by mental consciousness as

'This is not mine,

this am I not,

this is not my self'."

When this had been said,

the venerable Cunda the Great spoke thus

to the venerable Channa:[10]

"Wherefore, reverend Channa,

this teaching of the Lord

should always be attended to:

'For[11] him who clings there is wavering;

for him who clings not there is no wavering;

if there is no wavering [318] there is impassibility;[12]

if there is impassibility there is no yearning;[13]

if there is no yearning,[14] there is no coming and going;[15]

if there is no coming and going, there is no deceasing and uprising;

if there is no deceasing and uprising,

there is no "here" itself

nor "yonder"

nor "in between the two."

This is itself the end of anguish.'

Then the venerable Sāriputta

and the venerable Cunda the Great,

having exhorted the venerable Channa

with this exhortation,

rose from their seats and departed.

And not long after the departure of the venerable Sāriputta

and the venerable Cunda the Great,

the venerable Channa took a knife (to himself).[16]

Then the venerable Sāriputta approached the Lord;

having approached and greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Sāriputta spoke thus to the Lord:

"Revered sir, a knife has been taken

by the venerable Channa to himself.

What is his bourn,

what his future state?"

"Was it not face to face with you, Sāriputta,

that the monk Channa declared (his) blamelessness?"[17]

"There is, revered sir, a village of the Vajjis called Pubbajira.[18]

There are families there

who were friends of the venerable Channa,

families which sustained[19] him,

families to be visited."[20]

"Indeed, Sāriputta,

these families were friends of the monk Channa,

families who sustained him,

families to be visited.

As far as this, Sāriputta,

I do not say he was to be blamed.[21]

But whoever, [319] Sāriputta,

lays down this body

and grasps after another body,

of him I say he is to be blamed.[22]

The monk Channa did not do this;[23]

the monk Channa took the knife (to himself) without incurring blame."

Thus spoke the Lord.

Delighted, the venerable Sāriputta

rejoiced in what the Lord had said.

Discourse on an Exhortation to Channa;

The Second

[1] This episode is also recorded at S. iv. 55 ff.

[2] MA. v. 82 says he said this as attending to the sick had been praised by the Lord (Vin. i. 302).

[3] As at M. iii. 259, above, p. 310.

[4] MA. v. 82 says that as he could not endure the deadly pains and thought of taking a knife (with which to stab himself or cut this throat ?), he was an ordinary person, puthujjana.

[5] pariciṇṇa, as at M. i. 497 (M.L.S. ii. 176).

[6] manāpena ... no amanāpena. According to the Comys. (e.g. A A. iii. 287, SA i. 78) derived from appeti, to flow into, or appāyati, to make full, to satisfy.

[7] anupavajjaṃ ... sattham āharissati, lit. he will take an irreproachable, unblamed knife, i.e. in the karmic sense. According to MA. v. 82 his deed would be anupapattika, non-rebirthing, appaṭisandhika, not re-linking (as to consciousness). SA. ii. 371 reads anupavattika, not rolling on (in renewed births).

[8] As at M. iii. 15.

[9] nirodha, explained at MA. v. 82 = SA. ii. 372 as khayavayaṃ, destruction and waning.

[10] SA. ii. 372 says that Sāriputta, knowing Channa to be at the puthujjana stage, was silent and neither said "You are an average person" nor "You are cankerless," Cunda spoke so as to test Channa.

[11] This passage recurs at Ud. 81, UdA. 398, Netti, 65; cf. also S. ii. 67.

[12] Of body and mind, and in respect of the obstructions, MA. v. 83.

[13] nati, as at M. i. 115. MA. v. 83, SA. ii. 372 say taṇhā.

[14] I.e. for becoming, MA. v. 82 = SA. ii. 372.

[15] āgaligati, some vv. ll. giving agatigati. The Comys. says "what is called 'coming,' agati, because of re-linking, what is called 'going,' gati, because of decease, these are not." Cf. āgati gati cuti upapatti at D. i. 162, etc.

[16] He cut his windpipe, but at that moment fell into the fear of dying. Knowing he was a puthujjana, he hastily applied insight and, mastering the saṃkhārā, attained arahantship and final nibbāna. See K.S. iv. 33, n. 1.

[17] anupavajjatā.

[18] S. iv. 50 reads Pubbavijjhana, v.l. Pubbavicira.

[19] suhajjakulāni. Suhajja would appear to be from Skrt. suhyati, to satisfy, gladden; rejoice; sustain, support.

[20] upavajjakulāni. Comys. explain as families to be approached or visited, upasaṃkamitabbakulāni. According to C.P.D., s.v. anupavajja, it was Sāriputta who mistook upavajja for upasaṃkamitabba. He wondered whether, MA. v. 83, as Channa had these lay supporters ho would have attained final nibbāna in the Lord's teaching. The Lord however said there was no gregariousness (which was not allowed to monks) between Channa and these families. Therefore there was no blame.

[21] sa-upavajja.

[22] sa-upavajja.

[23] taṃ Channassa bhikkhuno n'atthi, lit. "this was not (there was not this) for the monk Channa."

Majjhima Nikāya

III. Upari Paṇṇāsa

5. Saḷāyatana Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

5. The Division of the Sixfold Sense(-field)

145. Discourse on

an Exhortation to Puṇṇa

Puṇṇ'Ovāda Suttaṃ

[319]

Thus have I heard:

At one time[1] the Lord was once staying near Sāvatthī,

in the Jeta Grove,

in Anāthapiṇḍika's, monastery.

Then the venerable Puṇṇa,[2]

emerging from solitary meditation towards evening,

approached the Lord;

having approached and greeted the Lord,

he sat down at a respectful distance.

As he was sitting down at a respectful distance,

the venerable Puṇṇa spoke thus to the Lord:

"It would be good, revered sir,

if the Lord would exhort me

with an exhortation in brief

so that I,

having heard dhamma from the Lord,

might abide alone,

aloof,

diligent,

ardent,

self-resolute."

"Well then, Puṇṇa, listen,

attend carefully

and I will speak."

"Yes, revered sir,"

the venerable Puṇṇa answered the Lord in assent.

The Lord spoke thus:

"There are, Puṇṇa,

material shapes cognisable by the eye,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk delights in these,[3]

welcomes them

and persists in cleaving to them,

then, because he delights in them,

welcomes them

and persists in cleaving to them,

delight uprises in him.

I say, [320] Puṇṇa,

that from the uprising of delight

is the uprising of anguish.

■

"There are, Puṇṇa,

sounds cognisable by the ear,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk delights in these,

welcomes them

and persists in cleaving to them,

then, because he delights in them,

welcomes them

and persists in cleaving to them,

delight uprises in him.

I say, Puṇṇa,

that from the uprising of delight

is the uprising of anguish.

■

"There are, Puṇṇa,

smells cognisable by the nose,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk delights in these,

welcomes them

and persists in cleaving to them,

then, because he delights in them,

welcomes them

and persists in cleaving to them,

delight uprises in him.

I say, Puṇṇa,

that from the uprising of delight

is the uprising of anguish.

■

"There are, Puṇṇa,

tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk delights in these,

welcomes them

and persists in cleaving to them,

then, because he delights in them,

welcomes them

and persists in cleaving to them,

delight uprises in him.

I say, Puṇṇa,

that from the uprising of delight

is the uprising of anguish.

■

"There are, Puṇṇa,

touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk delights in these,

welcomes them

and persists in cleaving to them,

then, because he delights in them,

welcomes them

and persists in cleaving to them,

delight uprises in him.

I say, Puṇṇa,

that from the uprising of delight

is the uprising of anguish.

■

"There are, Puṇṇa,

mental states cognisable by the mind,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk delights in these,

welcomes them

and persists in cleaving to them,

then, because he delights in them,

welcomes them

and persists in cleaving to them,

delight uprises in him.

I say, Puṇṇa,

that from the uprising of delight

is the uprising of anguish.

"There are, Puṇṇa,

material shapes cognisable by the eye,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk does not delight in these,

does not welcome them

or persists in cleaving to them,

then, because he does not delight in them,

welcomes them

or persists in cleaving to them,

delight is stopped in him.

I say, Puṇṇa,

that from the stopping of delight

is the stopping of anguish.

■

"There are, Puṇṇa,

sounds cognisable by the ear,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk does not delight in these,

does not welcome them

or persists in cleaving to them,

then, because he does not delight in them,

welcomes them

or persists in cleaving to them,

delight is stopped in him.

I say, Puṇṇa,

that from the stopping of delight

is the stopping of anguish.

■

"There are, Puṇṇa,

smells cognisable by the nose,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk does not delight in these,

does not welcome them

or persists in cleaving to them,

then, because he does not delight in them,

welcomes them

or persists in cleaving to them,

delight is stopped in him.

I say, Puṇṇa,

that from the stopping of delight

is the stopping of anguish.

■

"There are, Puṇṇa,

tastes cognisable by the tongue,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk does not delight in these,

does not welcome them

or persists in cleaving to them,

then, because he does not delight in them,

welcomes them

or persists in cleaving to them,

delight is stopped in him.

I say, Puṇṇa,

that from the stopping of delight

is the stopping of anguish.

■

"There are, Puṇṇa,

touches cognisable by the body,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk does not delight in these,

does not welcome them

or persists in cleaving to them,

then, because he does not delight in them,

welcomes them

or persists in cleaving to them,

delight is stopped in him.

I say, Puṇṇa,

that from the stopping of delight

is the stopping of anguish.

■

"There are, Puṇṇa,

mental states cognisable by the mind,

agreeable,

pleasant,

liked,

enticing,

connected with sensual pleasures,

alluring.

If a monk does not delight in these,

does not welcome them

or persists in cleaving to them,

then, because he does not delight in them,

welcomes them

or persists in cleaving to them,

delight is stopped in him.

I say, Puṇṇa,

that from the stopping of delight

is the stopping of anguish.

And in what district will you stay, Puṇṇa,

now that you have been exhorted by me

with this exhortation in brief?"

"There is a district called Sunāparanta.[4]

I will stay there, revered sir,

now that I have been exhorted by the Lord

with this exhortation in brief."

"Puṇṇa, the people of Sunāparanta are fierce,

the people of Sunāparanta are rough.

If the people of Sunāparanta

revile[5] and abuse you, Puṇṇa,

how will it be for you there, Puṇṇa?"

"If the people of Sunāparanta

revile and abuse me, revered sir,

it will be thus for me there:

I will say,

'Goodly indeed are these people of Sunāparanta,

indeed very goodly are these people of Sunāparanta

in that they do not strike me a blow with their hands.'

It will be thus for me here, Lord,

it will be thus for me here, Well-farer."

■

"But if the people of Sunāparnata

do strike you a blow with their hands, Puṇṇa,

how will it be for you there, Puṇṇa?"

"If the people of Sunāparanta

strike me a blow with their hands, revered sir,

it will be thus for me there:

I will say,

'Goodly indeed are these people of Sunāparanta,

indeed very goodly are these people [321] of Sunāparanta

in that they do not strike me a blow with clods of earth.'

It will be thus for me here, Lord,

it will be thus for me here, Well-farer."

■

"But if the people of Sunāparanta

do strike you a blow with clods of earth, Puṇṇa,

how will it be for you there, Puṇṇa?"

"If the people of Sunāparanta

strike me a blow with clods of earth, revered sir,

it will be thus for me there:

I will say,

'Goodly indeed are these people of Sunāparanta,

indeed very goodly are these people of Sunāparanta

in that they do not strike me a blow with a stick.'[6]

It will be thus for me here, Lord,

it will be thus for me here, Well-farer."

■

"But if the people of Sunāparanta

do strike you a blow with a stick, Puṇṇa,

how will it be for you there, Puṇṇa?"

"If the people of Sunāparanta

strike me a blow with a stick, revered sir,

it will be thus for me there:

I will say,

'Goodly indeed are these people of Sunāparanta,

indeed very goodly are these people of Sunāparanta

in that they do not strike me a blow with a knife.'

It will be thus for me here, Lord,

it will be thus for me here, Well-farer."

■

"But if the people of Sunāparanta

do strike you a blow with a knife, Puṇṇa,

how will it be for you there, Puṇṇa?"

"If the people of Sunāparanta

strike me a blow with a knife, revered sir,

it will be thus for me there:

I will say,

'Goodly indeed are these people of Sunāparanta,

indeed very goodly are these people of Sunāparanta

in that they do not deprive me of life

with a sharp knife.'

It will be thus for me here, Lord,

it will be thus for me here, Well-farer."

■

"But if the people of Sunāparanta

do deprive you of life

with a sharp knife, Puṇṇa,

how will it be for you there, Puṇṇa?"

"If the people of Sunāparanta

deprive me of life

with a sharp knife, revered sir,

it will be thus for me there:

I will say,

'There are disciples of the Lord

who, disgusted by the body

and the life-principle

and ashamed of them,

look about for a knife

(with which to kill themselves).[7]

I have come upon this very knife

without having looked about for it.'

It will be thus for me here, Lord,

it will be thus for me here, Well-farer."

"It is good, Puṇṇa,

it is good.

You will be able to live in the district

among the people of Sunāparanta

possessed as you are

of this taming and calm.[8]

You, Punna, now do that

for which you deem the time is right."

Then the venerable Puṇṇa,

having rejoiced in what the Lord had said

and having given thanks for it,

rose from his seat

and greeted the Lord

keeping his right side towards him,

packed away his lodging

and, taking his bowl and robe,

set out on tour for the Sunāparanta district.

Walking on tour,

he gradually arrived at the Sunāparanta district.

While he was there

the venerable Punṇa stayed in the district among the people of Sunāparanta.

And [322] during the same rainy season

the venerable Puṇṇa established as many as five hundred lay-devotees,

as many as five hundred female lay-devotees,

and he realized the three knowledges.

Then after a time

the venerable Puṇṇa attained final nibbāna.[9]

A number of monks approached the Lord;

having approached and greeted the Lord,

they sat down at a respectful distance.

As they were sitting down at a respectful distance,

these monks spoke thus to the Lord:

"Revered sir, that young man of family[10] named Puṇṇa

who was exhorted by the Lord with an exhortation in brief,

has died.

What is his bourn,

what his future state?"

"Clever, monks, was Puṇṇa

the young man of family;

he followed after dhamma

according to the various parts of dhamma;

and he did not annoy me

with questionings about dhamma.

Puṇṇa the young man of family

has gained final nibbāna, monks."

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on an Exhortation to Puṇṇa:

The Third

[1] As at S. iv. 60 ff., Divy. 37-39.

[2] Verses at Thag. 70. See ThagA. i. 167-169 and MA. v. 85-92.

[3] That is, in both the eye and material shapes.

[4] MA. v. 85 says he was a dweller in Sunāparanta, and there were four places there where he stayed. Two, however, were not suitable: the monastery in Samuddagiri was surrounded by magnetic rocks so it was impossible to pace up and down; and at Mātulagiri a huge flock of birds made a noise day and night.

[5] Or, "curse." See B.D. ii. 171, n. 3, also p. 269; also B.D. iii. 344 (Vin. iv. 309) where "revile" and "abuse" are defined much as they are at MA. v. 85.

[6] MA. v. 85 says a four-handed stick or a club of twigs.

[7] satthahāraka, or an assassin. But see Pārājika III (Vin. iii. 73) to which MA. v. 85 refers.

[8] damupasama. MA. v. 86 says that in this Sta. dama is khanti, forbearance or patience, and upasmma has the same meaning.

[9] MA. v. 92 says he attained final nibbāna in the element of nibbāna that has no substrate for rebirth remaining. The people reverenced his body for a week and then, having collected sweet scented sticks, they cremated it, took away the remains and built a cetiya.

[10] I do not know why Puṇṇa is here referred to as kulaputta. It is perhaps to show he died young.

Majjhima Nikāya

III. Upari Paṇṇāsa

5. Saḷāyatana Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

5. The Division of the Sixfold Sense(-field)

146. Discourse on

an Exhortation from Nandaka

Nandak'Ovāda Suttaṃ

[322]

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery.

Then Mahāpajāpatī the Gotamid

with as many as five hundred nuns

approached the Lord;

having approached and greeted the Lord,

she stood at a respectful distance.

As she was standing at a respectful distance,

Mahāpajāpatī the Gotamid spoke thus to the Lord:

"Revered sir, [323] let the Lord exhort the nuns;

revered sir, let the Lord instruct the nuns;

revered sir, let the Lord make a talk on Dhamma for the nuns."

Now at that time the monks who were elders used to exhort the nuns in turn;

but the venerable Nandaka[1] did not want to exhort the nuns in (his) turn.[2]

So the Lord addressed the venerable Ānanda, saying:

"Ānanda, whose turn is it today to exhort the nuns by turn?"

"It is Nandaka's turn, revered sir,

to exhort the nuns by turn;

but this venerable Nandaka, revered sir,

does not want to exhort the nuns in (his) turn."

Then the Lord addressed the venerable Nandaka, saying:

"Exhort the nuns, Nandaka;

instruct the nuns, Nandaka;

do you, brahman,[3] make a talk on Dhamma for the nuns."

"Yes, revered sir," answered the venerable Nandaka in assent to the Lord.

He dressed in the early morning

and, taking his bowl and robe,

entered Sāvatthī for almsfood.

When he had walked for almsfood in Sāvatthī,

on returning from the alms-gathering after the meal

he approached the King's Monastery[4] without a companion.[5]

Those nuns saw the venerable Nandaka coming in the distance,

and on seeing him they made ready a seat

and set out water for (washing) the feet.

The venerable Nandaka sat down on the seat made ready

and as he was sitting down he washed his feet.

And when those nuns had greeted the venerable Nandaka

they sat down at a respectful distance.

The venerable Nandaka spoke thus to those nuns

as they were sitting down at a respectful distance:

"Sisters, there will be a talk by way of putting questions.

Those who understand (each question) should say:

'We understand';

those who do not understand should say:

'We do not understand.'

[324] But if anyone has any doubt or perplexity

I should be questioned about it thus:

'How is this, revered sir?

What is the meaning of that?'"

"So far, revered sir, we are pleased and satisfied with the master Nandaka

in that the master Nandaka invites us."

"What do you think about this, sisters?

Is the eye permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

"What do you think about this, sisters?

Is the ear permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

"What do you think about this, sisters?

Is the nose permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

"What do you think about this, sisters?

Is the tongue permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

"What do you think about this, sisters?

Is the body permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

"What do you think about this, sisters?

Is the mind permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir.

What is the reason for this?

Already, revered sir, by means of perfect intuitive wisdom

it has been well seen by us as it really is that

'These six internal sense-fields are impermanent.'"

"It is good, sisters, it is good.

For it is thus, sisters,

that by means of perfect intuitive wisdom

this is seen by an Ariyan disciple

as it really is.

What do you think about this, sisters?

Are material shapes permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Are sounds permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Are smells permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Are tastes permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Are touches permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Are mental states permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir.

What is the reason for this?

Already, revered sir, by means of perfect intuitive wisdom

it has been well see by us

as it really is that

'These six external sense-fields are impermanent.'"

"It is good, sisters, it is good.

For it is thus, sisters,

that by means of perfect intuitive wisdom

this is seen by an Ariyan disciple as it really is.

What do you think about this, sisters?

Is visual consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Is auditory consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Is olfactory consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Is gustatory consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Is tactile consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Is mental consciousness permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish or happiness?"

"Anguish, revered sir."

[325] "Is it right to regard that which is impermanent,

anguish and liable to alterations as

'This is mine,

this am I,

this is my self'?"

"No, revered sir.

What is the reason for this?

Already, revered sir, by means of perfect intuitive wisdom

it has been well seen by us as it really is that

'These six classes of consciousness are impermanent.'"

"It is good, sisters, it is good.

For it is thus, sisters,

that by means of perfect intuitive wisdom

this is seen by an Ariyan disciple as it really is.

It is, sisters, like the oil for lighting an oil-lamp

which is impermanent and liable to alteration,

and like the wick which is impermanent and liable to alteration,

and like the flame which is impermanent and liable to alteration,

and like the light which is impermanent and liable to alteration.

If anyone, sisters, were to speak thus:

'The oil for lighting this oil-lamp is impermanent and liable to alteration,

and the wick is impermanent and liable to alteration,

and the flame is impermanent and liable to alteration,

but that which is the light

— that is permanent, lasting, eternal, not liable to alteration,'

speaking thus sisters,

would he be speaking rightly?"

"No, revered sir.

What is the reason for this?

It is, revered sir, that

if the oil for lighting this oil-lamp be impermanent and liable to alteration,

and if the wick be impermanent and liable to alteration,

and if the flame be impermanent and liable to alteration,

all the more is the light impermanent and liable to alteration."

"Even so, sisters,

if anyone should speak thus:

'These six internal sense-fields are impermanent and liable to alteration,

but whatever pleasure or pain

or neither pain nor pleasure

is experience as a result of these six internal sense-field

— that is permanent, lasting, eternal,

not liable to alteration,'

speaking this, sisters,

would he be speaking rightly?'

"No, revered sir.

What is the reason for this?

As a result of this or that condition, revered sir,

these or those feelings arise.

From the stopping of this or that condition

these or those feelings are stopped."

"It is good, sisters, it is good.

For it is thus, sisters,

that by means of perfect intuitive wisdom

this is seen by an Ariyan disciple as it really is.

It is, sisters, like the roots of a great, stable and pithy tree

which are impermanent and liable to alteration,

like the trunk

which is impermanent and liable to alteration

the branches and foliage

which are impermanent and liable to alteration,

and like the shade

which is impermanent and liable to alteration.

If anyone, sisters, were to speak thus: 'The roots of this great, stable and pithy tree

are impermanent and liable to alteration,

the trunk of this great, stable and pithy tree

are impermanent and liable to alteration,

the branches and foliage of this great, stable and pithy tree

are impermanent and liable to [326] alteration,

but that which is its shade

— that is permanent, lasting, eternal,

not liable to alteration,

speaking thus, sisters,

would he be speaking rightly?'

"No, revered sir.

What is the reason for this?

It is, revered sir, that if the roots of this great, stable and pithy tree

are impermanent and liable to alteration,

the trunk of this great, stable and pithy tree

are impermanent and liable to alteration,

the foliage and branches of this great, stable and pithy tree

are impermanent and liable to alteration,

all the more is the shade impermanent and liable to alteration."

"Even so, sisters,

if anyone should speak thus:

'These six external sense-fields

are impermanent and liable to alteration,

but whatever pleasure or pain

or neither pain nor pleasure

is experience as a result of these six external sense-fields

— that is permanent, lasting, eternal,

not liable to alteration,'

speaking thus, sisters,

would he be speaking rightly?"

"No, revered sir.

What is the reason for this?

As a result of this or that condition, revered sir,

these or those feeling arise.

From the stopping of this or that condition

these or those feelings are stopped."

"It is good, sisters, it is good.

For it is thus, sisters,

that by means of perfect intuitive wisdom

this is seen by an Ariyan disciple as it really is.

It is, sisters, as if a clever cattle-butcher

or cattle-butcher's apprentice,

having killed a cow,

should dissect the cow with a butcher's sharp knife

without spoiling the flesh within,

without spoiling the outer hide,

and with the butcher's sharp knife

should cut,

should cut around,

should cut all around

whatever tendons, sinews and ligaments there are there within;

and having cut,

cut around,

cut all around

and removed the outer hide and,

having clothed that cow in that self-same hide again,

should then speak thus:

'This cow is conjoined with this hide as before.'

Speaking thus, sisters, would he be speaking rightly?"

"No, revered sir.

What is the reason for this?

Although, revered sir, that clever cattle-butcher

or cattle-butcher's apprentice,

having killed a cow

should dissect the cow with a butcher's sharp knife

without spoiling the flesh within,

without spoiling the outer hide,

and with the butcher's sharp knife

should cut,

should cut around,

should cut all around

whatever tendons, sinews and ligaments there are there within;

and having cut,

cut around,

cut all around

and removed the outer hide and,

having clothed that cow in that self-same hide again,

should then speak thus:

'This cow is conjoined with this hide as before.'

yet that cow is not conjoined with that hide."

"I have made this simile for you, sisters,

so as to illustrate the meaning.

This is the meaning here:

'The flesh within,' sisters,

is a synonym for the six internal sense-fields.

'The outer hide,' sisters,

is a synonym for the six external sense-fields.

'The tendons, sinews and ligaments within,' sisters,

is a synonym for delight and attachment.

'The butcher's sharp knife,' sisters,

is a synonym for the Ariyan intuitive wisdom,

the Ariyan intuitive wisdom by which [327] one cuts,

cuts around

and cuts all around

the inner defilement's

the inner fetters

and the inner bonds.

There are, sisters, these seven links in awakening[6]

from the development and making much of which a monk,

by the destruction of the cankers,

having here and now realized

by his own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering on them abides therein.

What are the seven?

Herein, sisters, a monk develops the link in awakening

that is mindfulness

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is investigation into things

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is energy

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is rapture

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is impassability

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is concentration

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is equanimity

and is dependent on aloofness,

dependent on detachment,

dependent on cessation,

ending in abandoning.

These, sisters, are the seven links in awakening

from the development and making much of which a monk,

by the destruction of the cankers,

having here and now realized

by his own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering on them abides therein.

Then the venerable Nandaka,

having exhorted the nuns with this exhortation,

dismissed them, saying:

"Go, sisters, it is time."

Then these nuns,

having rejoiced in what the venerable Nandaka had said

and having given thanks,

rose from their seats,

greeted the venerable Nandaka

keeping their right sides towards him,

and approached the Lord;

having approached and greeted the Lord,

they stood at a respectful distance.

The Lord spoke thus to these nuns

as they were standing at a respectful distance:

"Go, nuns, it is time."

Then these nuns,

having greeted the Lord,

departed keeping their right sides towards him.

Not long after these nuns had departed

the Lord addressed the monks, saying:

"Monks, as on an Observance day,

a fourteenth,

there is neither doubt nor perplexity among the populace

as to whether the moon is not full[7]

or whether the moon is full,

for the moon is then not full,

even so, monks,

although these nuns were delighted with Nandaka;'s teaching on Dhamma,

their aspirations were not fulfilled."

Then the Lord addressed the venerable Nandaka, saying:

"Well [328] then, Nandaka,

you may exhort these nuns

with this same exhortation

again tomorrow."

"Yes, revered sir,"

the venerable Nandaka answered the Lord in assent.

Then the venerable Nandaka dressed in the early morning

towards the end of that night and,

taking his bowl and robe,

entered Sāvatthī for almsfood.

When he had walked for almsfood in Sāvatthī,

on returning from the alms-gathering

after the meal

he approached the King's Monastery without a companion.

Those nuns saw the venerable Nandaka coming in the distance,

and on seeing him they made ready a seat

and set out water for (washing) the feet.

The venerable Nandaka sat down on the seat made ready

and as he was sitting down he washed his feet.

And when those nuns had greeted the venerable Nandaka

they sat down at a respectful distance.

The venerable Nandaka spoke thus to those nuns

as they were sitting down at a respectful distance:

"Sisters, there will be a talk by way of putting questions.

Those who understand (each question) should say:

'We understand';

those who do not understand should say:

'We do not understand.'

But if anyone has any doubt or perplexity

I should be questioned about it thus:

'How is this, revered sir?

What is the meaning of that?'"

"So far, revered sir,

we are pleased and satisfied with the master Nandaka

in that the master Nandaka invites us."

"What do you think about this, sisters?

Is the eye permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

"What do you think about this, sisters?

Is the ear permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

"What do you think about this, sisters?

Is the nose permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

"What do you think about this, sisters?

Is the tongue permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

"What do you think about this, sisters?

Is the body permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

"What do you think about this, sisters?

Is the mind permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir.

What is the reason for this?

Already, revered sir, by means of perfect intuitive wisdom

it has been well seen by us as it really is that

'These six internal sense-fields are impermanent.'"

"It is good, sisters, it is good.

For it is thus, sisters,

that by means of perfect intuitive wisdom

this is seen by an Ariyan disciple

as it really is.

What do you think about this, sisters?

Are material shapes permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Are sounds permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Are smells permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Are tastes permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Are touches permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Are mental states permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir.

What is the reason for this?

Already, revered sir, by means of perfect intuitive wisdom

it has been well see by us

as it really is that

'These six external sense-fields are impermanent.'"

"It is good, sisters, it is good.

For it is thus, sisters,

that by means of perfect intuitive wisdom

this is seen by an Ariyan disciple as it really is.

What do you think about this, sisters?

Is visual consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Is auditory consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Is olfactory consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Is gustatory consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Is tactile consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent, anguish

or happiness?"

"Anguish, revered sir."

"It is right to regard that which is impermanent,

anguish and liable to alteration as,

'This is mine,

this am I,

this is my self.'?"

"No, revered sir."

What do you think about this, sisters?

Is mental consciousness permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent, anguish or happiness?"

"Anguish, revered sir."

"Is it right to regard that which is impermanent,

anguish and liable to alterations as

'This is mine,

this am I,

this is my self'?"

"No, revered sir.

What is the reason for this?

Already, revered sir, by means of perfect intuitive wisdom

it has been well seen by us as it really is that

'These six classes of consciousness are impermanent.'"

"It is good, sisters, it is good.

For it is thus, sisters,

that by means of perfect intuitive wisdom

this is seen by an Ariyan disciple as it really is.

It is, sisters, like the oil for lighting an oil-lamp

which is impermanent and liable to alteration,

and like the wick which is impermanent and liable to alteration,

and like the flame which is impermanent and liable to alteration,

and like the light which is impermanent and liable to alteration.

If anyone, sisters, were to speak thus:

'The oil for lighting this oil-lamp is impermanent and liable to alteration,

and the wick is impermanent and liable to alteration,

and the flame is impermanent and liable to alteration,

but that which is the light

— that is permanent, lasting, eternal, not liable to alteration,'

speaking thus sisters,

would he be speaking rightly?"

"No, revered sir.

What is the reason for this?

It is, revered sir, that

if the oil for lighting this oil-lamp be impermanent and liable to alteration,

and if the wick be impermanent and liable to alteration,

and if the flame be impermanent and liable to alteration,

all the more is the light impermanent and liable to alteration."

"Even so, sisters,

if anyone should speak thus:

'These six internal sense-fields are impermanent and liable to alteration,

but whatever pleasure or pain

or neither pain nor pleasure

is experience as a result of these six internal sense-field

— that is permanent, lasting, eternal,

not liable to alteration,'

speaking this, sisters,

would he be speaking rightly?'

"No, revered sir.

What is the reason for this?

As a result of this or that condition, revered sir,

these or those feelings arise.

From the stopping of this or that condition

these or those feelings are stopped."

"It is good, sisters, it is good.

For it is thus, sisters,

that by means of perfect intuitive wisdom

this is seen by an Ariyan disciple as it really is.

It is, sisters, like the roots of a great, stable and pithy tree

which are impermanent and liable to alteration,

like the trunk

which is impermanent and liable to alteration

the branches and foliage

which are impermanent and liable to alteration,

and like the shade

which is impermanent and liable to alteration.

If anyone, sisters, were to speak thus: 'The roots of this great, stable and pithy tree

are impermanent and liable to alteration,

the trunk of this great, stable and pithy tree

are impermanent and liable to alteration,

the branches and foliage of this great, stable and pithy tree

are impermanent and liable to alteration,

but that which is its shade

— that is permanent, lasting, eternal,

not liable to alteration,

speaking thus, sisters,

would he be speaking rightly?'

"No, revered sir.

What is the reason for this?

It is, revered sir, that if the roots of this great, stable and pithy tree

are impermanent and liable to alteration,

the trunk of this great, stable and pithy tree

are impermanent and liable to alteration,

the foliage and branches of this great, stable and pithy tree

are impermanent and liable to alteration,

all the more is the shade impermanent and liable to alteration."

"Even so, sisters,

if anyone should speak thus:

'These six external sense-fields

are impermanent and liable to alteration,

but whatever pleasure or pain

or neither pain nor pleasure

is experience as a result of these six external sense-fields

— that is permanent, lasting, eternal,

not liable to alteration,'

speaking thus, sisters,

would he be speaking rightly?"

"No, revered sir.

What is the reason for this?

As a result of this or that condition, revered sir,

these or those feeling arise.

From the stopping of this or that condition

these or those feelings are stopped."

"It is good, sisters, it is good.

For it is thus, sisters,

that by means of perfect intuitive wisdom

this is seen by an Ariyan disciple as it really is.

It is, sisters, as if a clever cattle-butcher

or cattle-butcher's apprentice,

having killed a cow,

should dissect the cow with a butcher's sharp knife

without spoiling the flesh within,

without spoiling the outer hide,

and with the butcher's sharp knife

should cut,

should cut around,

should cut all around

whatever tendons, sinews and ligaments there are there within;

and having cut,

cut around,

cut all around

and removed the outer hide and,

having clothed that cow in that self-same hide again,

should then speak thus:

'This cow is conjoined with this hide as before.'

Speaking thus, sisters, would he be speaking rightly?"

"No, revered sir.

What is the reason for this?

Although, revered sir, that clever cattle-butcher

or cattle-butcher's apprentice,

having killed a cow

should dissect the cow with a butcher's sharp knife

without spoiling the flesh within,

without spoiling the outer hide,

and with the butcher's sharp knife

should cut,

should cut around,

should cut all around

whatever tendons, sinews and ligaments there are there within;

and having cut,

cut around,

cut all around

and removed the outer hide and,

having clothed that cow in that self-same hide again,

should then speak thus:

'This cow is conjoined with this hide as before.'

yet that cow is not conjoined with that hide."

"I have made this simile for you, sisters,

so as to illustrate the meaning.

This is the meaning here:

'The flesh within,' sisters,

is a synonym for the six internal sense-fields.

'The outer hide,' sisters,

is a synonym for the six external sense-fields.

'The tendons, sinews and ligaments within,' sisters,

is a synonym for delight and attachment.

'The butcher's sharp knife,' sisters,

is a synonym for the Ariyan intuitive wisdom,

the Ariyan intuitive wisdom by which one cuts,

cuts around

and cuts all around

the inner defilement's

the inner fetters

and the inner bonds.

There are, sisters, these seven links in awakening

from the development and making much of which a monk,

by the destruction of the cankers,

having here and now realized

by his own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering on them abides therein.

What are the seven?

Herein, sisters, a monk develops the link in awakening

that is mindfulness

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is investigation into things

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is energy

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is rapture

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is impassability

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is concentration

and is dependent on aloofness,

dependant on detachment,

dependant on cessation,

ending in abandoning;

he develops the link in awakening

that is equanimity

and is dependent on aloofness,

dependent on detachment,

dependent on cessation,

ending in abandoning.

These, sisters, are the seven links in awakening

from the development and making much of which a monk,

by the destruction of the cankers,

having here and now realized

by his own super-knowledge

the freedom of mind

and the freedom through intuitive wisdom

that are cankerless,

entering on them abides therein.

Then the venerable Nandaka,

having exhorted the nuns with this exhortation,

dismissed them, saying:

"Go, sisters, it is time."

Then these nuns,

having rejoiced in what the venerable Nandaka had said

and having given thanks,

rose from their seats,

greeted the venerable Nandaka

keeping their right sides towards him,

and approached the Lord;

having approached and greeted the Lord,

they stood at a respectful distance.

The Lord spoke thus to these nuns

as they were standing at a respectful distance:

"Go, nuns, it is time."

Then these nuns,

having greeted the Lord,

departed keeping their right sides towards him.

Not long after these nuns had departed

the Lord addressed the monks, saying:

"Monks, as on an Observance day,

a fifteenth,

there is neither doubt nor perplexity among the populace

as to whether the moon is not full

or whether the moon is full,

for the moon is then quite full,

even so, monks, these nuns were delighted with Nandaka's teaching on Dhamma

and their aspirations were fulfilled.

She who is the last nun[8] of these five hundred nuns is a stream-attainer,

not liable to the Downfall;

she is assured, bound for self-awakening."

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.

[1] At A. i. 25 he is called foremost of those who exhort nuns. Verses at Thag. 279-282. MA. v. 93-94 says that in a former life he had been head of 500 slaves and Mahāpajāpatī of 500 women slaves, and they were husband and wife. In this life the women were born as her companions and went forth with her.

[2] This was because in a previous birth he had been a king and they his concubines. He feared that anyone with recollection of former "habitations" would know this, and accuse him of wanting to see his former companions again.

[3] A term of high regard. The Buddha knew that only Nandaka could liberate the nuns.

[4]Rājakārāma, built by Pasenadi to the south of the city, corresponding to the Thūpārāma, (at Anurādhapura), MA. v. 96. See Jā. ii. 15 and D.P.P.N.

[5]attadutiya, with oneself for companion, i.e. alone; see C.P.D.

[6] As at M. iii. 88. They are spoken of here according to MA. v. 96-97 because wisdom alone, without the seven links in awakening, is unable to cut off the defilements.

[7] ūno chando, i.e.. one day less than full; the fifteenth being the day of the full moon.

[8] The last of all in so far as excellent qualities, guṇa, are concerned is a stream-attainer; the others are once-returners, non-returners and those whose cankers are destroyed, MA. v. 97.

Majjhima Nikāya

III. Upari Paṇṇāsa

5. Saḷāyatana Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

5. The Division of the Sixfold Sense(-field)

147. Discourse on

an Exhortation to Rāhula

Cūḷa Rāhul'Ovāda Suttaṃ

[328]

THUS have I heard:

At one time[1] the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

Then as the Lord was in solitary meditation

a reasoning arose in his mind thus:

"Mature now in Rāhula

are the things[2] that bring freedom to [329] maturity.[3]

Suppose I were to train Rāhula further

in the destruction of the cankers?"

And having dressed in the early morning

the Lord, taking his bowl and robe,

entered Sāvatthī for almsfood.

When he had walked in Sāvatthī for almsfood,

on returning from the alms-gathering after the meal

he addressed the venerable Rāhula, saying:

"Take your piece of cloth for sitting on,[4] Rāhula;

we will go to the Blind Men's Grove[5]

for the day-sojoum."

"Yes, revered sir,"

answered the venerable Rāhula

in assent to the Lord

and, taking his piece of cloth for sitting on,

he followed closely after the Lord.

Now at that time

various thousands of devas were following the Lord,

thinking:

"Today the Lord will train the venerable Rāhula further

in the destruction of the cankers."

Then the Lord plunged into the Blind Men's Grove

and sat down on a seat made ready

at the root of a tree.

And the venerable Rāhula,

having greeted the Lord,

sat down at a respectful distance.

The Lord spoke thus

to the venerable Rāhula

as he was sitting down at a respectful distance:

"What do you think about this, Rāhula?

Is the eye permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Are material shapes permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is visual consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is impact on the eye permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

Is the ear permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Are sounds permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is auditory consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is impact on the ear permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

Is the nose permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Are smells permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is olfactory consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is impact on the nose permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

Is the tongue permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Are tastes permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is gustatory consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is impact on the tongue permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

Is the body permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Are tactile objects permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is bodily consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is impact on the body permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

Is the mind permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is are mental states permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is mental consciousness permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is impact on the mind permanent or impermanent?"

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

§

"What do you think about this, Rāhula?

Is that which arises as feeling,

perception,

the habitual tendencies,

consciousness

because of impact on the eye permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is that which arises as feeling,

perception,

the habitual tendencies,

consciousness

because of impact on the ear permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is that which arises as feeling,

perception,

the habitual tendencies,

consciousness

because of impact on the nose permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is that which arises as feeling,

perception,

the habitual tendencies,

consciousness

because of impact on the tongue permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is that which arises as feeling,

perception,

the habitual tendencies,

consciousness

because of impact on the body permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

"But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

■

Is that which arises as feeling,

perception,

the habitual tendencies,

consciousness

because of impact on the mind permanent or impermanent?

"Impermanent, revered sir."

"But is what is impermanent,

anguish or happiness?"

"Anguish, revered sir."

[330] "But is it right to regard that which is impermanent,

anguish,

liable to alteration as,

'This is mine,

that am I,

this is my self'?"

"No, revered sir."

§

Seeing thus, Rāhula,

the instructed disciple of the ariyans

turns away from the eye,

he turns away from material shapes,

he turns away from visual consciousness,

he turns away from impact on the eye;

and likewise he turns away

from that which arises because of impact on the eye

as feeling,

perception,

the habitual tendencies,

consciousness.

■

He turns away from the ear,

he turns away from sounds;

he turns away from auditory consciousness,

he turns away from impact on the ear;

and likewise he turns away

from that which arises because of impact on the ear

as feeling,

perception,

the habitual tendencies,

consciousness.

■

He turns away from the nose,

he turns away from smells;

he turns away from olfactory consciousness,

he turns away from impact on the nose;

and likewise he turns away

from that which arises because of impact on the nose

as feeling,

perception,

the habitual tendencies,

consciousness.

■

He turns away from the tongue,

he turns away from tastes;

he turns away from gustatory consciousness,

he turns away from impact on the tongue;

and likewise he turns away

from that which arises because of impact on the tongue

as feeling,

perception,

the habitual tendencies,

consciousness.

■

He turns away from the body,

he turns away from touches;

he turns away from tactile consciousness,

he turns away from impact on the body;

and likewise he turns away

from that which arises because of impact on the body

as feeling,

perception,

the habitual tendencies,

consciousness.

■

He turns away from the mind,

he turns away from mental states,

he turns away from mental consciousness,

he turns away from impact on the mind;

and likewise he turns away

from that which arises because of impact on the mind

as feeling,

perception,

the habitual tendencies,

consciousness.

§

In turning away he is dispassionate;

by dispassion he is freed;

in freedom is the knowledge that he is freed,

and he comprehends:

Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so."

Thus spoke the Lord.

The venerable Rāhula rejoiced in what the Lord had said.

While this exposition was being given

the venerable Rāhula's mind was freed from the cankers without grasping.

And to those various thousands of devas

there arose the dustless,

stainless vision of Dhamma[6] that,

'whatever is liable to uprising

all that is liable to stopping.'

Lesser Discourse on an Exhortation to Rāhula:

The Fifth

[1] This Discourse also occurs at S. iv. 105-107.

[2] Dhamma. Fifteen of them, i.e. the five indriyas, beginning with saddha, are each purified in three ways; or five faculties of perception, MA. v. 98.

[3] vimuttiparipācaniyā. Mentioned at MA. iii. 126. These two sentences are quoted at DA. 60. The text should at least have a hyphen between vimutti and paripācaniyā.

[4] nisīdana, defined at Vin. iii. 232; sec B.D. ii. 87, n. 2.

[5] Andhavana. See B.D. ii. 36, n. 3.

[6] MA. v. 99 states that in the Exhortation to Upāli and the Dīghanakha Sutta this means the first Way; in the Brahmāyu Sutta the three fruits; but here the four Ways and the four fruits are to be understood, for some of these devas were stream-attainers, some once-returners, non-returners and those whose cankers were destroyed.

Majjhima Nikāya

III. Upari Paṇṇāsa

5. Saḷāyatana Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

5. The Division of the Sixfold Sense(-field)

148. Discourse on the Six Sixes

Cha-Chakka Suttaṃ

[331]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach you Dhamma, monks,

lovely in the beginning,

lovely in the middle,

lovely at the ending.

With the spirit and the letter

I will proclaim to you the Brahma-faring,

utterly complete,

quite purified,

that is to say the Six Sixes.

Listen to it,

attend carefully

and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

"Six internal sense-fields are to be understood,

six external sense-fields are to be understood,

six classes of consciousness are to be understood,

six classes of sensory impingement are to be understood,

six classes of feeling are to be understood,

six classes of craving are to be understood.

When it is said,

'Six internal sense-fields are to be understood'

in reference to what is it said?

It is in reference to the sense-field of eye,

the sense-field of ear,

the sense-field of nose,

the senseḤfield of tongue,

the sense-field of body,

the sense-field of mind.

When it is said,

'Six internal sense-fields are to be understood'

it is said in reference to this.

This is the first Six.

When it is said,

'Six external sense-fields are to be understood,'

in reference to what is it said?

It is in reference to the sense-field of material shapes,

the sense-field of sounds,

the sense-field of smells,

the sense-field of tastes,

the sense-field of touches,

the sense-field of mental states.

When it is said,

'Six external sense-fields are to be understood,'

it is said in reference to this.

This is the second Six.

When it is said,

'Six classes of consciousness are to be understood,'

in reference to what is it said?

It is in reference to

the visual consciousness that arises

because of eye and material shapes;

the auditory consciousness that arises

because of ear and sounds;

the [332] olfactory consciousness that arises

because of nose and smells;

the gustatory consciousness that arises

because of tongue and tastes;

the bodily consciousness that arises

because of body and touches;

the mental consciousness that arises

because of mind and mental states.

When it is said,

'Six classes of consciousness are to be understood,'

it is said in reference to this.

This is the third Six.

When it is said,

'Six classes of (sense-)impingement are to be understood,'

in reference to what is it said?

It is in reference to

the visual consciousness that arises

because of eye and material shapes -

the meeting of the three

is sensory impingement;[1]

the auditory consciousness that arises

because of ear and sounds -

the meeting of the three is sensory impingement;

the olfactory consciousness that arises

because of nose and smells -

the meeting of the three is sensory impingement;

the gustatory consciousness that arises

because of tongue and tastes -

the meeting of the three is sensory impingement;

the bodily consciousness that arises

because of body and touches -

the meeting of the three is sensory impingement;

the mental consciousness that arises

because of mind and mental states -

the meeting of the three is sensory impingement.

When it is said,

'Six classes of sensory impingement are to be understood,'

it is said in reference to this.

This is the fourth Six.

When it is said,

'Six classes of feeling are to be understood,'

in reference to what is it said?

It is in reference to

the visual consciousness that arises

because of eye and material shapes -

the meeting of the three is sensory impingement;

conditioned by sensory impingement is feeling;

the auditory consciousness that arises

because of ear and sounds -

the meeting of the three is sensory impingement;

conditioned by sensory impingement is feeling;

the olfactory consciousness that arises

because of nose and smells -

the meeting of the three is sensory impingement;

conditioned by sensory impingement is feeling;

the gustatory consciousness that arises

because of tongue and tastes -

the meeting of the three is sensory impingement;

conditioned by sensory impingement is feeling;

the bodily consciousness that arises

because of body and touches -

the meeting of the three is sensory impingement;

conditioned by sensory impingement is feeling;

the mental consciousness that arises

because of mind and mental states -

the meeting of the three is sensory impingement;

conditioned by sensory impingement is feeling;

When it is said,

'Six classes of feeling are to be understood,'

it is said in reference to this.

This is the fifth Six.

When it is said,

'Six classes of craving are to be understood,'

in reference to what is it said?

It is in reference to

the visual consciousness that arises

because of eye and material shapes -

the meeting of the three is sensory impingement,

conditioned by sensory impingement is feeling,

conditioned by feeling is craving;

the [333] auditory consciousness that arises

because of ear and sounds -

the meeting of the three is sensory impingement,

conditioned by sensory impingement is feeling,

conditioned by feeling is craving;

the olfactory consciousness that arises

because of nose and smells -

the meeting of the three is sensory impingement,

conditioned by sensory impingement is feeling,

conditioned by feeling is craving;

the gustatory consciousness that arises

because of tongue and tastes -

the meeting of the three is sensory impingement,

conditioned by sensory impingement is feeling,

conditioned by feeling is craving;

the bodily consciousness that arises

because of body and touches -

the meeting of the three is sensory impingement,

conditioned by sensory impingement is feeling,

conditioned by feeling is craving;

the mental consciousness that arises

because of mind and mental states -

the meeting of the three is sensory impingement,

conditioned by sensory impingement is feeling,

conditioned by feeling is craving.

When it is said,

'Six classes of craving are to be understood,'

it is said in reference to this.

This is the sixth Six.

§

If anyone should say,

'Eye is self,'

that is not fitting.[2]

For the arising of the eye is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'[3]

Therefore if anyone should say,

'Eye is self,'

that is not fitting;

in this way eye is not-self.

■

If anyone should say,

'Material shape is self,'

that is not fitting.

For the arising of material shape is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Material shape is self,'

that is not fitting;

in this way material shape is not-self.

■

If anyone should say,

'Visual consciousness is self,'

that is not fitting.

For the arising of visual consciousness is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Visual consciousness is self,'

that is not fitting;

in this way visual consciousness is not-self.

■

If anyone should say,

'Impact on the eye is self,'

that is not fitting.

For the arising of impact on the eye is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Impact on the eye is self,'

that is not fitting;

in this way impact on the eye is not-self.

■

If anyone should say,

'Feeling is self,'

that is not fitting.

For the arising of feeling is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Feeling is self,'

that is not fitting;

in this way eye is not-self,

material shapes are not-self,

visual consciousness is not-self,

impact on the eye is not-self,

feeling is not-self.

■

If anyone should say,

'Craving is self,'

that is not fitting.

For the arising of craving is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Craving is self,'

that is not fitting;

in this way eye is not-self,

material shapes are not-self,

visual consciousness is not-self,

impact on the eye is not-self,

feeling is not-self,

craving is not-self.

If anyone should say,

'Ear is self,'

that is not fitting.

For the arising of the ear is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Ear is self,'

that is not fitting;

in this way ear is not-self.

■

If anyone should say,

'Sound is self,'

that is not fitting.

For the arising of sound is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Sound is self,'

that is not fitting;

in this way material shape is not-self.

■

If anyone should say,

'Auditory consciousness is self,'

that is not fitting.

For the arising of auditory consciousness is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Auditory consciousness is self,'

that is not fitting;

in this way auditory consciousness is not-self.

■

If anyone should say,

'Impact on the ear is self,'

that is not fitting.

For the arising of impact on the ear is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Impact on the ear is self,'

that is not fitting;

in this way impact on the ear is not-self.

■

If anyone should say,

'Feeling is self,'

that is not fitting.

For the arising of feeling is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Feeling is self,'

that is not fitting;

in this way ear is not-self,

sounds are not-self,

auditory consciousness is not-self,

impact on the ear is not-self,

feeling is not-self.

■

If anyone should say,

'Craving is self,'

that is not fitting.

For the arising of craving is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Craving is self,'

that is not fitting;

in this way ear is not-self,

sounds are not-self,

auditory consciousness is not-self,

impact on the ear is not-self,

feeling is not-self,

craving is not-self.

If anyone should say,

'Nose is self,'

that is not fitting.

For the arising of the nose is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Nose is self,'

that is not fitting;

in this way nose is not-self.

■

If anyone should say,

'Smells are self,'

that is not fitting.

For the arising of smells are to be seen

and their decaying.

Since their arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Smells are self,'

that is not fitting;

in this way smells are not-self.

■

If anyone should say,

'Olfactory consciousness is self,'

that is not fitting.

For the arising of olfactory consciousness is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Olfactory consciousness is self,'

that is not fitting;

in this way olfactory consciousness is not-self.

■

If anyone should say,

'Impact on the nose is self,'

that is not fitting.

For the arising of impact on the nose is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Impact on the nose is self,'

that is not fitting;

in this way impact on the nose is not-self.

■

If anyone should say,

'Feeling is self,'

that is not fitting.

For the arising of feeling is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Feeling is self,'

that is not fitting;

in this way nose is not-self,

smells are not-self,

olfactory consciousness is not-self,

impact on the nose is not-self,

feeling is not-self.

■

If anyone should say,

'Craving is self,'

that is not fitting.

For the arising of craving is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Craving is self,'

that is not fitting;

in this way nose is not-self,

smells are not-self,

olfactory consciousness is not-self,

impact on the nose is not-self,

feeling is not-self,

craving is not-self.

If anyone should say,

'Tongue is self,'

that is not fitting.

For the arising of the tongue is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Tongue is self,'

that is not fitting;

in this way tongue is not-self.

■

If anyone should say,

'Tastes are self,'

that is not fitting.

For the arising of tastes are to be seen

and their decaying.

Since their arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Tastes are self,'

that is not fitting;

in this way tastes are not-self.

■

If anyone should say,

'Gustatory consciousness is self,'

that is not fitting.

For the arising of gustatory consciousness is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Gustatory consciousness is self,'

that is not fitting;

in this way gustatory consciousness is not-self.

■

If anyone should say,

'Impact on the tongue is self,'

that is not fitting.

For the arising of impact on the tongue is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Impact on the tongue is self,'

that is not fitting;

in this way impact on the tongue is not-self.

■

If anyone should say,

'Feeling is self,'

that is not fitting.

For the arising of feeling is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Feeling is self,'

that is not fitting;

in this way tongue is not-self,

tastes are not-self,

gustatory consciousness is not-self,

impact on the tongue is not-self,

feeling is not-self.

■

If anyone should say,

'Craving is self,'

that is not fitting.

For the arising of craving is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Craving is self,'

that is not fitting;

in this way tongue is not-self,

tastes are not-self,

gustatory consciousness is not-self,

impact on the tongue is not-self,

feeling is not-self,

craving is not-self.

If anyone should say,

'Body is self,'

that is not fitting.

For the arising of the body is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Body is self,'

that is not fitting;

in this way body is not-self.

■

If anyone should say,

'Touches are self,'

that is not fitting.

For the arising of touches are to be seen

and their decaying.

Since their arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Touches are self,'

that is not fitting;

in this way touches are not-self.

■

If anyone should say,

'Tactile consciousness is self,'

that is not fitting.

For the arising of tactile consciousness is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Tactile consciousness is self,'

that is not fitting;

in this way tactile consciousness is not-self.

■

If anyone should say,

'Impact on the body is self,'

that is not fitting.

For the arising of impact on the body is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Impact on the body is self,'

that is not fitting;

in this way impact on the body is not-self.

■

If anyone should say,

'Feeling is self,'

that is not fitting.

For the arising of feeling is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Feeling is self,'

that is not fitting;

in this way body is not-self,

touches are not-self,

tactile consciousness is not-self,

impact on the body is not-self,

feeling is not-self.

■

If anyone should say,

'Craving is self,'

that is not fitting.

For the arising of craving is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Craving is self,'

that is not fitting;

in this way body is not-self,

touches are not-self,

tactile consciousness is not-self,

impact on the body is not-self,

feeling is not-self,

craving is not-self.

If anyone should say,

'Mind is self,'

that is not fitting.

For the arising of the mind is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Mind is self,'

that is not fitting;

in this way mind is not-self.

■

If anyone should say,

'Mental states are self,'

that is not fitting.

For the arising of mental states is to be seen

and their decaying.

Since their arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Mental states are self,'

that is not fitting;

in this way mental states are not-self.

■

If anyone should say,

'Mental consciousness is self,'

that is not fitting.

For the arising of mental consciousness is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Mental consciousness is self,'

that is not fitting;

in this way mental consciousness is not-self.

■

If anyone should say,

'Impact on the mind is self,'

that is not fitting.

For the arising of impact on the mind is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Impact on the mind is self,'

that is not fitting;

in this way impact on the mind is not-self.

■

If anyone should say,

'Feeling is self,'

that is not fitting.

For the arising of feeling is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Feeling is self,'

that is not fitting;

in this way mind is not-self,

mental states are not-self,

[334] mental consciousness is not-self,

impact on the mind is not-self,

feeling is not-self.

■

If anyone should say,

'Craving is self,'

that is not fitting.

For the arising of craving is to be seen

and its decaying.

Since its arising and decaying are to be seen

one would thus be brought to the stage of saying:

'Self arises in me

and passes away.'

Therefore if anyone should say,

'Craving is self,'

that is not fitting;

in this way mind is not-self,

mental states are not-self,

mental consciousness is not-self,

impact on the mind is not-self,

feeling is not-self,

craving is not-self.

§

But this, monks, is the course

leading to the arising of 'own body':

One says with regard to eye:

'This is mine',

'This am I',

'This is my self.'

One says with regard to material shapes:

'This is mine',

'This am I',

'This is my self.'

One says with regard to visual consciousness:

'This is mine',

'This am I',

'This is my self.'

One says with regard to impact on the eye:

'This is mine',

'This am I',

'This is my self.'

■

One says with regard to ear:

'This is mine',

'This am I',

'This is my self.'

One says with regard to sounds:

'This is mine',

'This am I',

'This is my self.'

One says with regard to auditory consciousness:

'This is mine',

'This am I',

'This is my self.'

One says with regard to impact on the ear:

'This is mine',

'This am I',

'This is my self.'

■

One says with regard to nose:

'This is mine',

'This am I',

'This is my self.'

One says with regard to smells:

'This is mine',

'This am I',

'This is my self.'

One says with regard to olfactory consciousness:

'This is mine',

'This am I',

'This is my self.'

One says with regard to impact on the nose:

'This is mine',

'This am I',

'This is my self.'

■

One says with regard to tongue:

'This is mine',

'This am I',

'This is my self.'

One says with regard to tastes:

'This is mine',

'This am I',

'This is my self.'

One says with regard to gustatory consciousness:

'This is mine',

'This am I',

'This is my self.'

One says with regard to impact on the tongue:

'This is mine',

'This am I',

'This is my self.'

■

One says with regard to body:

'This is mine',

'This am I',

'This is my self.'

One says with regard to tactile objects:

'This is mine',

'This am I',

'This is my self.'

One says with regard to tactile consciousness:

'This is mine',

'This am I',

'This is my self.'

One says with regard to impact on the body:

'This is mine',

'This am I',

'This is my self.'

■

One says with regard to mind:

'This is mine',

'This am I',

'This is my self.'

One says with regard to mental states:

'This is mine',

'This am I',

'This is my self.'

One says with regard to mental consciousness:

'This is mine',

'This am I',

'This is my self.'

One says with regard to impact on the mind:

'This is mine',

'This am I',

'This is my self.'

■

One says with regard to feeling:

'This is mine',

'This am I',

'This is my self.'

■

One says with regard to craving:

'This is mine',

'This am I',

'This is my self.'

And this, monks, is the course

leading to the stopping of 'own body':

One says with regard to eye:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to material shapes:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to visual consciousness:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to impact on the eye:

'This is not mine',

'This am I not',

'This is not my self.'

■

One says with regard to ear:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to sounds:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to auditory consciousness:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to impact on the ear:

'This is not mine',

'This am I not',

'This is not my self.'

■

One says with regard to nose:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to smells:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to olfactory consciousness:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to impact on the nose:

'This is not mine',

'This am I not',

'This is not my self.'

■

One says with regard to tongue:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to tastes:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to gustatory consciousness:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to impact on the tongue:

'This is not mine',

'This am I not',

'This is not my self.'

■

One says with regard to body:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to tactile objects:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to tactile consciousness:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to impact on the body:

'This is not mine',

'This am I not',

'This is not my self.'

■

One says with regard to mind:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to mental states:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to mental consciousness:

'This is not mine',

'This am I not',

'This is not my self.'

One says with regard to impact on the mind:

'This is not mine',

'This am I not',

'This is not my self.'

■

One says with regard to feeling:

'This is not mine',

'This am I not',

'This is not my self.'

■

One says with regard to craving:

'This is not mine',

'This am I not',

'This is not my self.'

Monks, visual consciousness arises

because of eye and material shapes,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

delights,

rejoices

and persists in cleaving to it;

a tendency to attachment is latent in him.[4]

Being impinged on

by a painful feeling,

he grieves,

mourns,

laments,

beats his breast

and falls into disillusion;

a tendency to repugnance is latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he does not comprehend the origin

nor the going down

nor the satisfaction

nor the peril

of that feeling

nor the escape from it

as it really is;

a tendency to ignorance is latent in him.

That he, monks,

not getting rid of

the tendency to attachment to a pleasant feeling,

not driving out

the tendency to repugnance for a painful feeling,

not rooting out

the tendency to ignorance concerning a feeling that is neither painful nor pleasant,

not getting rid of ignorance,

not making knowledge arise,

should here and now be an end-maker of anguish -

this situation does not exist.

■

Monks, auditory consciousness arises

because of ear and sounds,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

delights,

rejoices

and persists in cleaving to it;

a tendency to attachment is latent in him.

Being impinged on

by a painful feeling,

he grieves,

mourns,

laments,

beats his breast

and falls into disillusion;

a tendency to repugnance is latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he does not comprehend the origin

nor the going down

nor the satisfaction

nor the peril

of that feeling

nor the escape from it

as it really is;

a tendency to ignorance is latent in him.

That he, monks,

not getting rid of

the tendency to attachment to a pleasant feeling,

not driving out

the tendency to repugnance for a painful feeling,

not rooting out

the tendency to ignorance concerning a feeling that is neither painful nor pleasant,

not getting rid of ignorance,

not making knowledge arise,

should here and now be an end-maker of anguish -

this situation does not exist.

■

Monks, olfactory consciousness arises

because of nose and smells,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

delights,

rejoices

and persists in cleaving to it;

a tendency to attachment is latent in him.

Being impinged on

by a painful feeling,

he grieves,

mourns,

laments,

beats his breast

and falls into disillusion;

a tendency to repugnance is latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he does not comprehend the origin

nor the going down

nor the satisfaction

nor the peril

of that feeling

nor the escape from it

as it really is;

a tendency to ignorance is latent in him.

That he, monks,

not getting rid of

the tendency to attachment to a pleasant feeling,

not driving out

the tendency to repugnance for a painful feeling,

not rooting out

the tendency to ignorance concerning a feeling that is neither painful nor pleasant,

not getting rid of ignorance,

not making knowledge arise,

should here and now be an end-maker of anguish -

this situation does not exist.

■

Monks, gustatory consciousness arises

because of tongue and tastes,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

delights,

rejoices

and persists in cleaving to it;

a tendency to attachment is latent in him.

Being impinged on

by a painful feeling,

he grieves,

mourns,

laments,

beats his breast

and falls into disillusion;

a tendency to repugnance is latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he does not comprehend the origin

nor the going down

nor the satisfaction

nor the peril

of that feeling

nor the escape from it

as it really is;

a tendency to ignorance is latent in him.

That he, monks,

not getting rid of

the tendency to attachment to a pleasant feeling,

not driving out

the tendency to repugnance for a painful feeling,

not rooting out

the tendency to ignorance concerning a feeling that is neither painful nor pleasant,

not getting rid of ignorance,

not making knowledge arise,

should here and now be an end-maker of anguish -

this situation does not exist.

■

Monks, tactile consciousness arises

because of body and touches,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

delights,

rejoices

and persists in cleaving to it;

a tendency to attachment is latent in him.

Being impinged on

by a painful feeling,

he grieves,

mourns,

laments,

beats his breast

and falls into disillusion;

a tendency to repugnance is latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he does not comprehend the origin

nor the going down

nor the satisfaction

nor the peril

of that feeling

nor the escape from it

as it really is;

a tendency to ignorance is latent in him.

That he, monks,

not getting rid of

the tendency to attachment to a pleasant feeling,

not driving out

the tendency to repugnance for a painful feeling,

not rooting out

the tendency to ignorance concerning a feeling that is neither painful nor pleasant,

not getting rid of ignorance,

not making knowledge arise,

should here and now be an end-maker of anguish -

this situation does not exist.

■

Monks, mental consciousness arises

because of mind and mental states,

[335] the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

delights,

rejoices

and persists in cleaving to it;

a tendency to attachment is latent in him.

Being impinged on

by a painful feeling,

he grieves,

mourns,

laments,

beats his breast

and falls into disillusion;

a tendency to repugnance is latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he does not comprehend the origin

nor the going down

nor the satisfaction

nor the peril

of that feeling

nor the escape from it

as it really is;

a tendency to ignorance is latent in him.

That he, monks,

not getting rid of

the tendency to attachment to a pleasant feeling,

not driving out

the tendency to repugnance for a painful feeling,

not rooting out

the tendency to ignorance concerning a feeling that is neither painful nor pleasant,

not getting rid of ignorance,

not making knowledge arise,

should here and now be an end-maker of anguish -

this situation does not exist.

Monks, visual consciousness arises

because of eye and material shapes,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

does not delight,

rejoice

or persist in cleaving to it;

a tendency to attachment is not latent in him.

Being impinged on

by a painful feeling,

he does not grieve,

mourn,

lament,

beat his breast

or fall into disillusion;

a tendency to repugnance is not latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he comprehends the origin

and the going down

and the satisfaction

and the peril

of that feeling

and the escape

as it really is,

a tendency to ignorance is not latent in him.

That he, monks,

by getting rid of

any tendency to attachment to a pleasant feeling,

by driving out

any tendency to repugnance for a painful feeling,

by rooting out

any tendency to ignorance concerning a feeling that is neither painful nor pleasant,

by getting rid of ignorance,

by making knowledge arise,

should here and now

be an end-maker of anguish -

this situation exists.

■

Monks, auditory consciousness arises

because of ear and sounds,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

does not delight,

rejoice

or persist in cleaving to it;

a tendency to attachment is not latent in him.

Being impinged on

by a painful feeling,

he does not grieve,

mourn,

lament,

beat his breast

or fall into disillusion;

a tendency to repugnance is not latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he comprehends the origin

and the going down

and the satisfaction

and the peril

of that feeling

and the escape

as it really is,

a tendency to ignorance is not latent in him.

That he, monks,

by getting rid of

any tendency to attachment to a pleasant feeling,

by driving out

any tendency to repugnance for a painful feeling,

by rooting out

any tendency to ignorance concerning a feeling that is neither painful nor pleasant,

by getting rid of ignorance,

by making knowledge arise,

should here and now

be an end-maker of anguish -

this situation exists.

■

Monks, olfactory consciousness arises

because of nose and smells,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

does not delight,

rejoice

or persist in cleaving to it;

a tendency to attachment is not latent in him.

Being impinged on

by a painful feeling,

he does not grieve,

mourn,

lament,

beat his breast

or fall into disillusion;

a tendency to repugnance is not latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he comprehends the origin

and the going down

and the satisfaction

and the peril

of that feeling

and the escape

as it really is,

a tendency to ignorance is not latent in him.

That he, monks,

by getting rid of

any tendency to attachment to a pleasant feeling,

by driving out

any tendency to repugnance for a painful feeling,

by rooting out

any tendency to ignorance concerning a feeling that is neither painful nor pleasant,

by getting rid of ignorance,

by making knowledge arise,

should here and now

be an end-maker of anguish -

this situation exists.

■

Monks, gustatory consciousness arises

because of tongue and tastes,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

does not delight,

rejoice

or persist in cleaving to it;

a tendency to attachment is not latent in him.

Being impinged on

by a painful feeling,

he does not grieve,

mourn,

lament,

beat his breast

or fall into disillusion;

a tendency to repugnance is not latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he comprehends the origin

and the going down

and the satisfaction

and the peril

of that feeling

and the escape

as it really is,

a tendency to ignorance is not latent in him.

That he, monks,

by getting rid of

any tendency to attachment to a pleasant feeling,

by driving out

any tendency to repugnance for a painful feeling,

by rooting out

any tendency to ignorance concerning a feeling that is neither painful nor pleasant,

by getting rid of ignorance,

by making knowledge arise,

should here and now

be an end-maker of anguish -

this situation exists.

■

Monks, tactile consciousness arises

because of body and touches,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

does not delight,

rejoice

or persist in cleaving to it;

a tendency to attachment is not latent in him.

Being impinged on

by a painful feeling,

he does not grieve,

mourn,

lament,

beat his breast

or fall into disillusion;

a tendency to repugnance is not latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he comprehends the origin

and the going down

and the satisfaction

and the peril

of that feeling

and the escape

as it really is,

a tendency to ignorance is not latent in him.

That he, monks,

by getting rid of

any tendency to attachment to a pleasant feeling,

by driving out

any tendency to repugnance for a painful feeling,

by rooting out

any tendency to ignorance concerning a feeling that is neither painful nor pleasant,

by getting rid of ignorance,

by making knowledge arise,

should here and now

be an end-maker of anguish -

this situation exists.

■

Monks, mental consciousness arises

because of mind and mental states,

the meeting of the three is sensory impingement;

an experience arises

conditioned by sensory impingement

that is pleasant

or painful

or neither painful nor pleasant.

He, being impinged on

by a pleasant feeling,

does not delight,

rejoice

or persist in cleaving to it;

a tendency to attachment is not latent in him.

Being impinged on

by a painful feeling,

he does not grieve,

mourn,

lament,

beat his breast

or fall into disillusion;

a tendency to repugnance is not latent in him.

Being impinged on

by a feeling that is neither painful nor pleasant,

he comprehends the origin

and the going down

and the satisfaction

and the peril

of that feeling

and the escape

as it really is,

a tendency to ignorance is not latent in him.

That he, monks,

by getting rid of

any tendency to attachment to a pleasant feeling,

by driving out

any tendency to repugnance for a painful feeling,

by rooting out

any tendency to ignorance concerning a feeling that is neither painful nor pleasant,

by getting rid of ignorance,

by making knowledge arise,

should here and now

be an end-maker of anguish -

this situation exists.

§

Seeing thus, monks,

the instructed disciple of the ariyans

turns away from the eye,

he turns away from material shapes,

he turns away from visual consciousness,

he turns away from impact on the eye;

he turns away from feeling,

he turns away from craving.

■

He turns away from the ear,

he turns away from sounds;

he turns away from auditory consciousness,

he turns away from impact on the ear;

he turns away from feeling,

he turns away from craving.

■

He turns away from the nose,

he turns away from smells;

he turns away from olfactory consciousness,

he turns away from impact on the nose;

he turns away from feeling,

he turns away from craving.

■

He turns away from the tongue,

he turns away from tastes;

he turns away from gustatory consciousness,

he turns away from impact on the tongue;

he turns away from feeling,

he turns away from craving.

■

He turns away from the body,

he turns away from touches;

he turns away from tactile consciousness,

he turns away from impact on the body;

he turns away from feeling,

he turns away from craving.

■

He turns away from the mind,

he turns away from mental states,

he turns away from mental consciousness,

he turns away from impact on the mind;

he turns away from feeling,

he turns away from craving.

§

In turning away he is dispassionate;

by dispassion he is freed;

in freedom is the knowledge that he is freed,

and he comprehends:

Destroyed is birth,

brought to a close the Brahma-faring,

done is what was to be done,

there is no more of being such or so."

[336] Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

And while this exposition was being given

the minds of as many as sixty monks

were freed from the cankers without grasping.[5]

Discourse on the Six Sixes;

The Sixth

[1] Cf. M. 1. 111.

[2] na uppajjati, glossed as na yujjati at MA. v. 100.

[3] veti, glossed as vigacchati nirujjhati at MA. v. 100.

[4] For attachment, repugnance and ignorance, cf. M. i. 303 f.

[5] MA. v. 101 says that besides the sixty monks who became arahants when the Buddha first gave this Discourse, on each occasion of its preaching by Sāriputta or Moggallāna or eighty of the great Elders a like number attained arahantship. Later, each time Maliyadeva, an Elder (see Mhvs. p. 262) preached it at sixty different places in Ceylon, sixty monks attained arahantship. Once, after it had been preached by Tipiṭaka-Cūḷanaga, a thousand monks did so.

Majjhima Nikāya

III. Upari Paṇṇāsa

5. Saḷāyatana Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

5. The Division of the Sixfold Sense(-field)

149. Discourse Pertaining to

the Great Sixfold (Sense-) Field

Mahā Saḷ-Āyatanika Suttaṃ

[336]

THUS have I heard:

At one time the Lord was staying near Sāvatthī

in the Jeta Grove in Anāthapiṇḍika's monastery.

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

"I will teach you, monks,

the great sixfold (sense-)field.

Listen to it,

attend carefully

and I will speak."

"Yes, revered sir,"

these monks answered the Lord in assent.

The Lord spoke thus:

"Monks, (anyone) not knowing,

not seeing

eye as it really is,

not knowing,

not seeing

material shapes as it really is,

not knowing,

not seeing

visual consciousness as it really is,

not knowing,

not seeing

impact on the eye as it really is,

and not knowing,

not seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the eye,

is attached to the eye,

is attached to material shapes,

is attached to [337] visual consciousness,

is attached to impact on the eye;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the eye -

to that too is he attached.

While he,

observing the satisfaction,

is attached,

bound

and infatuated,

the five groups of grasping

go on to future accumulation.[2]

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

increases in him.

And his physical anxieties increase,

and mental anxieties increase,

and physical torments increase,

and mental torments increase,

and physical fevers increase,

and mental fevers increase.

He experiences anguish of body

and anguish of mind.

■

"Monks, (anyone) not knowing,

not seeing

ear as it really is,

not knowing,

not seeing

sounds as it really is,

not knowing,

not seeing

auditory consciousness as it really is,

not knowing,

not seeing

impact on the ear as it really is,

and not knowing,

not seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the ear,

is attached to the ear,

is attached to sounds,

is attached to auditory consciousness,

is attached to impact on the ear;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the ear -

to that too is he attached.

While he,

observing the satisfaction,

is attached,

bound

and infatuated,

the five groups of grasping

go on to future accumulation.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

increases in him.

And his physical anxieties increase,

and mental anxieties increase,

and physical torments increase,

and mental torments increase,

and physical fevers increase,

and mental fevers increase.

He experiences anguish of body

and anguish of mind.

■

"Monks, (anyone) not knowing,

not seeing

nose as it really is,

not knowing,

not seeing

smells as they really is,

not knowing,

not seeing

olfactory consciousness as it really is,

not knowing,

not seeing

impact on the nose as it really is,

and not knowing,

not seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the nose,

is attached to the nose,

is attached to smells,

is attached to olfactory consciousness,

is attached to impact on the nose;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the nose -

to that too is he attached.

While he,

observing the satisfaction,

is attached,

bound

and infatuated,

the five groups of grasping

go on to future accumulation.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

increases in him.

And his physical anxieties increase,

and mental anxieties increase,

and physical torments increase,

and mental torments increase,

and physical fevers increase,

and mental fevers increase.

He experiences anguish of body

and anguish of mind.

■

"Monks, (anyone) not knowing,

not seeing

tongue as it really is,

not knowing,

not seeing

tastes as they really is,

not knowing,

not seeing

gustatory consciousness as it really is,

not knowing,

not seeing

impact on the tongue as it really is,

and not knowing,

not seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the tongue,

is attached to the tongue,

is attached to tastes,

is attached to gustatory consciousness,

is attached to impact on the tongue;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the tongue -

to that too is he attached.

While he,

observing the satisfaction,

is attached,

bound

and infatuated,

the five groups of grasping

go on to future accumulation.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

increases in him.

And his physical anxieties increase,

and mental anxieties increase,

and physical torments increase,

and mental torments increase,

and physical fevers increase,

and mental fevers increase.

He experiences anguish of body

and anguish of mind.

■

"Monks, (anyone) not knowing,

not seeing

body as it really is,

not knowing,

not seeing

touches as they really is,

not knowing,

not seeing

tactile consciousness as it really is,

not knowing,

not seeing

impact on the body as it really is,

and not knowing,

not seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the body,

is attached to the body,

is attached to touches,

is attached to tactile consciousness,

is attached to impact on the body;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the body -

to that too is he attached.

While he,

observing the satisfaction,

is attached,

bound

and infatuated,

the five groups of grasping

go on to future accumulation.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

increases in him.

And his physical anxieties increase,

and mental anxieties increase,

and physical torments increase,

and mental torments increase,

and physical fevers increase,

and mental fevers increase.

He experiences anguish of body

and anguish of mind.

■

"Monks, (anyone) not knowing,

not seeing

mind as it really is,

not knowing,

not seeing

Mental states as they really is,

not knowing,

not seeing

mental consciousness as it really is,

not knowing,

not seeing

impact on the mind as it really is,

and not knowing,

not seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the mind,

is attached to the mind,

is attached to mental states,

is attached to mental consciousness,

is attached to impact on the mind;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the mind -

to that too is he attached.

While he,

observing the satisfaction,

is attached,

bound

and infatuated,

the five groups of grasping

go on to future accumulation.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

increases in him.

And his physical anxieties increase,

and mental anxieties increase,

and physical torments increase,

and mental torments increase,

and physical fevers increase,

and mental fevers increase.

He experiences anguish of body

and anguish of mind.

"Monks, (anyone) knowing,

seeing

eye as it really is,

knowing,

seeing

material shapes as they really is,

knowing,

seeing

visual consciousness as it really is,

knowing,

seeing

impact on the eye as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the eye,

is not attached to the eye,

is not attached to material shapes,

is not attached to visual consciousness,

is not attached to impact on the eye;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the eye -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.[3]

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

■

"Monks, (anyone) knowing,

seeing

ear as it really is,

knowing,

seeing

sounds as they really is,

knowing,

seeing

auditory consciousness as it really is,

knowing,

seeing

impact on the ear as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the ear,

is not attached to the ear,

is not attached to sounds,

is not attached to auditory consciousness,

is not attached to impact on the ear;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the ear -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

■

"Monks, (anyone) knowing,

seeing

nose as it really is,

knowing,

seeing

smells as they really is,

knowing,

seeing

olfactory consciousness as it really is,

knowing,

seeing

impact on the nose as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the nose,

is not attached to the nose,

is not attached to smells,

is not attached to olfactory consciousness,

is not attached to impact on the nose;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the nose -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

■

"Monks, (anyone) knowing,

seeing

tongue as it really is,

knowing,

seeing

tastes as they really is,

knowing,

seeing

gustatory consciousness as it really is,

knowing,

seeing

impact on the tongue as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the tongue,

is not attached to the tongue,

is not attached to tastes,

is not attached to gustatory consciousness,

is not attached to impact on the tongue;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the tongue -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

■

"Monks, (anyone) knowing,

seeing

body as it really is,

knowing,

seeing

touches as they really is,

knowing,

seeing

tactile consciousness as it really is,

knowing,

seeing

impact on the body as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the body,

is not attached to the body,

is not attached to touches,

is not attached to tactile consciousness,

is not attached to impact on the body;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the body -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

■

"Monks, (anyone) knowing,

seeing

mind as it really is,

knowing,

seeing

Mental states as they really is,

knowing,

seeing

mental consciousness as it really is,

knowing,

seeing

impact on the mind as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the mind,

is not attached to the mind,

is not attached to mental states,

is not attached to mental consciousness,

is not attached to impact on the mind;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the mind -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

Whatever is the view

of what really is,

that is for him right view;[4]

[338] whatever is aspiration

for what really is,

that is for him right aspiration;

whatever is endeavour

for what really is,

that is for him right endeavour;

whatever is mindfulness

of what really is,

that is for him right mindfulness;

whatever is concentration

on what really is,

that is for him right concentration.

And his past acts of body,

acts of speech

and mode of livelihood

have been well purified.

So does this ariyan eightfold Way

go on to development and fulfilment for him.

■

While this ariyan eightfold Way

is being developed by him

thus the four arousings of mindfulness

also go on to development and fulfilment,

and the four right efforts

also go on to development and fulfilment,

and the four bases of psychic power

also go on to development and fulfilment,

and the five controlling faculties

also go on to development and fulfilment,

and the five powers

also go on to development and fulfilment,

and the seven links in awakening

also go on to development and fulfilment,

■

And in him these two things occur simultaneously:[5]

calm and insight.

■

By superknowledge he understands those things

that should be understood by superknowledge;

by superknowledge he gets rid of those things

that should be got rid of by superknowledge;

by superknowledge he develops those things

that should be developed by superknowledge;

by superknowledge he realizes those things

that should be realized by superknowledge.

■

And what, monks, are the things that should be understood by superknowledge?

The five groups of grasping

is the answer to this,

that is to say,

grasping after material shape,

grasping after feeling,

grasping after perception,

grasping after the habitual tendencies,

grasping after consciousness -

these are the things that should be understood by superknowledge.

■

And what are the things, monks, that should be got rid of by superknowledge?

Ignorance

and the craving for becomings -

these are the things that should be got rid of by superknowledge.

■

And what are the things, monks,

that should be developed by superknowledge?

Calm and insight -

these are the things that should be developed by superknowledge.

■

And what, monks, are the things

that should be realized by superknowledge?

Knowledge and freedom -

these are the things that should be realized by superknowledge.

§

And (anyone), monks, knowing,

seeing

eye as it really is,

knowing,

seeing

material shapes as they really is,

knowing,

seeing

visual consciousness as it really is,

knowing,

seeing

impact on the eye as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the eye,

is not attached to the eye,

is not attached to material shapes,

is not attached to visual consciousness,

is not attached to impact on the eye;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the eye -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

■

"Monks, (anyone) knowing,

seeing

ear as it really is,

knowing,

seeing

sounds as they really is,

knowing,

seeing

auditory consciousness as it really is,

knowing,

seeing

impact on the ear as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the ear,

is not attached to the ear,

is not attached to sounds,

is not attached to auditory consciousness,

is not attached to impact on the ear;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the ear -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

■

"Monks, (anyone) knowing,

seeing

nose as it really is,

knowing,

seeing

smells as they really is,

knowing,

seeing

olfactory consciousness as it really is,

knowing,

seeing

impact on the nose as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the nose,

is not attached to the nose,

is not attached to smells,

is not attached to olfactory consciousness,

is not attached to impact on the nose;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the nose -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

■

"Monks, (anyone) knowing,

seeing

tongue as it really is,

knowing,

seeing

tastes as they really is,

knowing,

seeing

gustatory consciousness as it really is,

knowing,

seeing

impact on the tongue as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the tongue,

is not attached to the tongue,

is not attached to tastes,

is not attached to gustatory consciousness,

is not attached to impact on the tongue;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the tongue -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

■

"Monks, (anyone) knowing,

seeing

body as it really is,

knowing,

seeing

touches as they really is,

knowing,

seeing

tactile consciousness as it really is,

knowing,

seeing

impact on the body as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the body,

is not attached to the body,

is not attached to touches,

is not attached to tactile consciousness,

is not attached to impact on the body;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the body -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

■

"Monks, (anyone) knowing,

seeing

mind as it really is,

knowing,

seeing

Mental states as they really is,

knowing,

seeing

mental consciousness as it really is,

knowing,

seeing

impact on the mind as it really is,

and knowing,

seeing

as it really is the experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the mind,

is not attached to the mind,

is not attached to mental [339] states,

is not attached to mental consciousness,

is not attached to impact on the mind;

and as for that experience,

whether pleasant,

painful

or neither painful nor pleasant,

that arises conditioned by impact on the mind -

neither to that is he attached.

While he,

observing the peril,

is not attached,

bound

or infatuated,

the five groups of grasping

go on to future diminution.

And his craving,

which is connected with again-becoming,

accompanied by attachment

and delight,

finding its pleasure here and there,

decreases in him.

And his physical anxieties decrease,

and mental anxieties decrease,

and physical torments decrease,

and mental torments decrease,

and physical fevers decrease,

and mental fevers decrease.

He experiences happiness of body

and happiness of mind.

Whatever is the view

of what really is,

that is for him right view;

whatever is aspiration

for what really is,

that is for him right aspiration;

whatever is endeavour

for what really is,

that is for him right endeavour;

whatever is mindfulness

of what really is,

that is for him right mindfulness;

whatever is concentration

on what really is,

that is for him right concentration.

And his past acts of body,

acts of speech

and mode of livelihood

have been well purified.

So does this ariyan eightfold Way

go on to development and fulfilment for him.

■

While this ariyan eightfold Way

is being developed by him

thus the four arousings of mindfulness

also go on to development and fulfilment,

and the four right efforts

also go on to development and fulfilment,

and the four bases of psychic power

also go on to development and fulfilment,

and the five controlling faculties

also go on to development and fulfilment,

and the five powers

also go on to development and fulfilment,

and the seven links in awakening

also go on to development and fulfilment,

■

And in him these two things occur simultaneously:

calm and insight.

■

By superknowledge he understands those things

that should be understood by superknowledge;

by superknowledge he gets rid of those things

that should be got rid of by superknowledge;

by superknowledge he develops those things

that should be developed by superknowledge;

by superknowledge he realizes those things

that should be realized by superknowledge.

■

And what, monks, are the things that should be understood by superknowledge?

The five groups of grasping

is the answer to this,

that is to say,

grasping after material shape,

grasping after feeling,

grasping after perception,

grasping after the habitual tendencies,

grasping after consciousness -

these are the things that should be understood by superknowledge.

■

And what are the things, monks, that should be got rid of by superknowledge?

Ignorance

and the craving for becomings -

these are the things that should be got rid of by superknowledge.

■

And what are the things, monks,

that should be developed by superknowledge?

Calm and insight -

these are the things that should be developed by superknowledge.

■

And what, monks, are the things

that should be realized by superknowledge?

Knowledge and freedom -

these are the things that should be realized by superknowledge.

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse pertaining to the Great Sixfold (Sense-)Field:

The Seventh

[1] Some MSS. read Saḷāyatana-Vibhaṇga Sutta, Discourse on the Analysis of the Sixfold Sense-field, but this is the title of M. Sta. No. 137; there is no Cūḷa-Sutta of this name, and mahā with saḷāyatanika, as found in the first paragraph above, appears to refer to the subject-matter rather than to the Discourse itself, as in Sta. No. 130.

[2] upacaya, piling up, conservation - karmic in nature.

[3] apacaya, falling away.

[4] MA. v. 101 says that the sophist, vitaṇḍavādin, taking his stand on this Discourse, holds that the transcendental Way is fivefold.

[5] yuganandhā ti ekakkhaṇikayugannadhā, MA. v. 104.

Majjhima Nikāya

III. Upari Paṇṇāsa

5. Saḷāyatana Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

5. The Division of the Sixfold Sense(-field)

150. Discourse to the People of Nagaravinda

Nagara-Vindeyya Suttaṃ

[339]

THUS have I heard:

At one time, the Lord,

walking on tour among the Kosalans

together with a large Order of monks,

arrived at the brahman village of the Kosalans called Nagaravinda.

The brahman householders of Nagaravinda heard it said that

"Indeed, the recluse Gotama,

gone forth from the Sakyan clan,

and walking on tour among the Kosalans

together with a large Order of monks,

has arrived at the brahman village of the Kosalans called Nagaravinda.

A lovely reputation concerning the recluse Gotama has gone abroad thus:

'He is indeed Lord,

perfected one,

fully Self-Awakened One,

endowed with knowledge and (right) conduct,

Well-farer,

knower of the worlds,

the matchless charioteer of men to be tamed,

teacher of devas and mankind,

the Awakened One,

the Lord.

Having realized through his own super-knowledge,

he makes known this world

together with devas

including the Māras and the Brahmās;

creatures

together with recluses and brahmans,

with devas and mankind.

He teaches Dhamma

that is lovely at the beginning,

lovely in the middle

and lovely at the ending;

he explains with the spirit and the letter

the Brahma-faring

completely fulfilled

and wholly purified.

Good indeed is the sight

of perfected ones such as this."

Then the brahman householders of Nagaravinda

approached the Lord;

having approached him,

some exchanged greetings with the Lord

and having conversed in a friendly and courteous way,

they sat down at a respectful distance;

some, having saluted the Lord with joined palms,

sat down at a respectful distance;

some, having informed [340] the Lord of their names and clans,

sat down at a respectful distance;

some, becoming silent,

sat down at a respectful distance.

The Lord spoke thus

to the brahman householders of Nagaravinda

as they were sitting down at a respectful distance:

"If, householders,

wanderers belonging to other sects

should question you thus:

'Householders,

what kind of recluses and brahmans

should not be revered,

reverenced,

esteemed

or honoured?'

you, householders,

being questioned thus,

could answer thus:

'Those recluses and brahmans

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to material shapes cognisable by the eye,

whose minds are not inwardly tranquillised,

who fare along now evenly,

now unevenly[1]

in body,

speech

and thought -

recluses and brahmans such as these

are not to be revered,

reverenced,

esteemed

or honoured.

What is the reason for this?

It is that while[2] we,

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to material shapes cognisable by the eye,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly in body,

speech

and thought,

it is yet not seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are not to be revered,

reverenced,

esteemed

or honoured.

■

'Those recluses and brahmans

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to sounds cognisable by the ear,

whose minds are not inwardly tranquillised,

who fare along now evenly,

now unevenly

in body,

speech

and thought -

recluses and brahmans such as these

are not to be revered,

reverenced,

esteemed

or honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to sounds cognisable by the ear,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly in body,

speech

and thought,

it is yet not seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are not to be revered,

reverenced,

esteemed

or honoured.

■

'Those recluses and brahmans

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to smells cognisable by the nose,

whose minds are not inwardly tranquillised,

who fare along now evenly,

now unevenly

in body,

speech

and thought -

recluses and brahmans such as these

are not to be revered,

reverenced,

esteemed

or honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to smells cognisable by the nose,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly in body,

speech

and thought,

it is yet not seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are not to be revered,

reverenced,

esteemed

or honoured.

■

'Those recluses and brahmans

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to tastes cognisable by the tongue,

whose minds are not inwardly tranquillised,

who fare along now evenly,

now unevenly

in body,

speech

and thought -

recluses and brahmans such as these

are not to be revered,

reverenced,

esteemed

or honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to tastes cognisable by the tongue,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly in body,

speech

and thought,

it is yet not seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are not to be revered,

reverenced,

esteemed

or honoured.

■

'Those recluses and brahmans

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to touches cognisable by the body,

whose minds are not inwardly tranquillised,

who fare along now evenly,

now unevenly

in body,

speech

and thought -

recluses and brahmans such as these

are not to be revered,

reverenced,

esteemed

or honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to touches cognisable by the body,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly in body,

speech

and thought,

it is yet not seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are not to be revered,

reverenced,

esteemed

or honoured.

■

'Those recluses and brahmans

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to mental states cognisable by the mind,

whose minds are not inwardly tranquillised,

who fare along now evenly,

now unevenly

in body,

speech

and thought -

recluses and brahmans such as these

are not to be revered,

reverenced,

esteemed

or honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

not devoid of aversion,

not devoid of confusion

in regard to mental states cognisable by the mind,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly in body,

speech

and thought,

it is yet not seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are not to be revered,

reverenced,

esteemed

or honoured.

■

If you, householders, are questioned thus,

you could answer those wanderers belonging to other sects thus.

But if, householders,

wanderers belonging to other sects

should question you thus:

'Householders,

what kind of recluses and [341] brahmans should be revered,

reverenced,

esteemed

and honoured?'

you, householders,

being questioned thus,

could answer thus:

'Those recluses and brahmans

who are devoid of attachment,

aversion

and confusion

in regard to material shapes cognisable by the eye,

whose minds are inwardly tranquillised,

who fare the even-faring[3]

in body,

speech

and thought -

recluses and brahmans such as these

are to be revered,

reverenced,

esteemed

and honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

aversion

and confusion

in regard to material shapes cognisable by the eye,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly

in body,

speech

and thought,

it is yet seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are to be revered,

reverenced,

esteemed

and honoured.

■

'Those recluses and brahmans

who are devoid of attachment,

aversion

and confusion

in regard to sounds cognisable by the ear,

whose minds are inwardly tranquillised,

who fare the even-faring

in body,

speech

and thought -

recluses and brahmans such as these

are to be revered,

reverenced,

esteemed

and honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

aversion

and confusion

in regard to sounds cognisable by the ear,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly

in body,

speech

and thought,

it is yet seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are to be revered,

reverenced,

esteemed

and honoured.

■

'Those recluses and brahmans

who are devoid of attachment,

aversion

and confusion

in regard to smells cognisable by the nose,

whose minds are inwardly tranquillised,

who fare the even-faring

in body,

speech

and thought -

recluses and brahmans such as these

are to be revered,

reverenced,

esteemed

and honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

aversion

and confusion

in regard to smells cognisable by the nose,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly

in body,

speech

and thought,

it is yet seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are to be revered,

reverenced,

esteemed

and honoured.

■

'Those recluses and brahmans

who are devoid of attachment,

aversion

and confusion

in regard to tastes cognisable by the tongue,

whose minds are inwardly tranquillised,

who fare the even-faring

in body,

speech

and thought -

recluses and brahmans such as these

are to be revered,

reverenced,

esteemed

and honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

aversion

and confusion

in regard to tastes cognisable by the tongue,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly

in body,

speech

and thought,

it is yet seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are to be revered,

reverenced,

esteemed

and honoured.

■

'Those recluses and brahmans

who are devoid of attachment,

aversion

and confusion

in regard to touches cognisable by the body,

whose minds are inwardly tranquillised,

who fare the even-faring

in body,

speech

and thought -

recluses and brahmans such as these

are to be revered,

reverenced,

esteemed

and honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

aversion

and confusion

in regard to touches cognisable by the body,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly

in body,

speech

and thought,

it is yet seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are to be revered,

reverenced,

esteemed

and honoured.

■

'Those recluses and brahmans

who are devoid of attachment,

aversion

and confusion

in regard to mental states cognisable by the mind,

whose minds are inwardly tranquillised,

who fare the even-faring

in body,

speech

and thought -

recluses and brahmans such as these

are to be revered,

reverenced,

esteemed

and honoured.

What is the reason for this?

It is that while we,

who are not devoid of attachment,

aversion

and confusion

in regard to mental states cognisable by the mind,

our minds not inwardly tranquillised,

fare along now evenly,

now unevenly

in body,

speech

and thought,

it is yet seen by them

that this even-faring of ours

is the higher.

Therefore these worthy recluses and brahmans

are to be revered,

reverenced,

esteemed

and honoured.

■

If you, householders, are questioned thus,

you could answer those wanderers belonging to other sects thus.

If, householders, wanderers belonging to other sects

should question you thus:

'But what grounds do the venerable ones[4] have,

what is the authority

by which you, venerable ones, should speak thus:

Certainly, those venerable ones

are either devoid of attachment

or are practising for the driving out of attachment,

they are either devoid of aversion

or are practising for the driving [342] out of aversion;

they are either devoid of confusion

or are practising for the driving out of confusion.'

If you are questioned thus, householders,

you could answer these wanderers belonging to other sects thus:

'Those venerable ones

frequent remote lodgings in lonely forest glades.

But there are not there

material shapes cognisable by the eye,

sounds cognisable by the ear,

smells cognisable by the nose,

tastes cognisable by the tongue,

touches cognisable by the body[5]

such as having been seen,

heard,

smelt,

tasted

or touched

over and over again,

could delight them.

These, your reverences, are the grounds,

this is the authority

by which we, venerable ones, speak thus:

Certainly, those venerable ones

are either devoid of attachment

or are practising for the driving out of attachment,

they are either devoid of aversion

or are practising for the driving out of aversion;

they are either devoid of confusion

or are practising for the driving out of confusion.'

If you, householders, are questioned thus,

you could answer those wanderers belonging to other sects thus."

When this had been said,

the brahman householders of Nagaravinda

spoke thus to the Lord:

"It is excellent, good Gotama,

it is excellent, good Gotama.

It is as if, good Gotama,

one might set upright what had been upset,

or might disclose what was covered,

or point out the way

to one who had gone astray,

or might bring an oil-lamp into the darkness

so that those with vision might see material shapes -

even so is Dhamma made clear

in many a figure by the good Gotama.

We are going to the revered Gotama for refuge,

and to Dhamma

and to the Order of monks.

May the revered Gotama accept us

as a lay-follower,

going for refuge from this day forth

for as long as life lasts."

Discourse to the People of Nagaravinda:

The Eighth

[1] samavisama; MA. v. 105 says that at times they fare along evenly, at times unevenly.

[2] pi hi, though.

[3] samacariyaṃ caranti.

[4] ke pan'āyasmantānaṃ ākārā, lit.: What are the venerable ones' grounds? Here too, in the same sentence, the wanderers appear to address the householders as āyasmanto, although this form is both nom. and voc. pl. The householders, on the other hand, appear to address the wanderers both as āvuso, "your reverences" (a few lines lower down) and as āyasmanto. The question: What grounds do the venerable ones have ... by which you, venerable ones, should speak thus; yena tumhe āyasmanto evaṃ vadetha, is balanced by the answer: These, your reverences, are the grounds ... by which we, venerable ones, speak thus, yena mayaṃ āyasmanto evaṃ vadema.

[5] MA. v. 105 says the five strands of sense-pleasures as such are not meant here, but women; and it quotes A. i. 1, "I behold no other single thing that more obsesses a man's mind than a woman."

Majjhima Nikāya

III. Upari Paṇṇāsa

5. Saḷāyatana Vagga

The Middle Length Sayings

III. The Final Fifty Discourses

5. The Division of the Sixfold Sense(-field)

151. Discourse on

Complete Purity for Alms-Gathering

Piṇḍapāta-Pārisuddhi Suttaṃ

[342]

THUS have I heard:

At one time the Lord was staying near Rājagaha

in the Bamboo Grove

at the squirrels' feeding place.

Then the venerable Sāriputta,

emerging from solitary meditation towards [343] evening,

approached the Lord;

having approached and greeted the Lord,

he sat down at a respectful distance.

The Lord spoke thus

to the venerable Sāriputta

as he was sitting down at a respectful distance:

2. "Your faculties are very bright, Sāriputta,

your complexion very pure,

very clear.

In which abiding are you, Sāriputta,

now abiding in the fullness thereof?"

"Abiding in (the concept of) emptiness

do I, revered sir,

now abide in the fullness thereof."[1]

"It is good, Sāriputta,

it is good.

You, Sāriputta, are now indeed abiding in fullness

in the abiding of great men.[2]

For this is the abiding of great men, Sāriputta,

that is to say (the concept of) emptiness.

3. Wherefore, Sāriputta, if a monk should desire:

'May I now abide in fullness

in the abiding in (the concept of) emptiness,'

that monk should consider thus, Sāriputta:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to material shapes

cognisable by the eye?

If, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to material shapes

cognisable by the eye' -

that monk, Sāriputta, should make an effort

to get rid of these evil unskilled states themselves.

But if, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to material shapes

cognisable by the eye' -

that monk, Sāriputta, with rapture and joy

can forsake[3] these,

training himself day and night

in states that are skilled.

4. And again, Sāriputta, a monk should consider thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to sounds

cognisable by the ear?'

If, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to sounds

cognisable by the ear' -

that monk, Sāriputta, should make an effort

to get rid of these evil unskilled states themselves.

But if, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to sounds

cognisable by the ear' -

that monk, Sāriputta, with rapture and joy

can forsake these,

training himself day and night

in states that are skilled.

5. And again, Sāriputta, a monk should consider thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to smells

cognisable by the nose?'

If, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to smells

cognisable by the nose' -

that monk, Sāriputta, should make an effort

to get rid of these evil unskilled states themselves.

But if, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to smells

cognisable by the nose' -

that monk, Sāriputta, with rapture and joy

can forsake these,

training himself day and night

in states that are skilled.

6. And again, Sāriputta, a monk should consider thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to tastes

cognisable by the tongue?'

If, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to tastes

cognisable by the tongue' -

that monk, Sāriputta, should make an effort

to get rid of these evil unskilled states themselves.

But if, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to tastes

cognisable by the tongue' -

that monk, Sāriputta, with rapture and joy

can forsake these,

training himself day and night

in states that are skilled.

7. And again, Sāriputta, a monk should consider thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to touches

cognisable by the body?'

If, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to touches

cognisable by the body' -

that monk, Sāriputta, should make an effort

to get rid of these evil unskilled states themselves.

But if, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to touches

cognisable by the body' -

that monk, Sāriputta, with rapture and joy

can forsake these,

training himself day and night

in states that are skilled.

8. And again, Sāriputta, a monk should consider thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to mental states

cognisable by the mind?'

[344] If, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to mental states

cognisable by the mind' -

that monk, Sāriputta, should make an effort

to get rid of these evil unskilled states themselves.

But if, Sāriputta, a monk while considering knows thus:

'On the road by which I entered the village for almsfood

or in the part in which I walked for almsfood

or on the road by which I left the village

after (walking for) almsfood -

did I have there in my mind

desire or attachment

or aversion or confusion

or sensory reaction

in regard to mental states

cognisable by the mind' -

that monk, Sāriputta, with rapture and joy

can forsake these,

training himself day and night

in states that are skilled.

9. And again, Sāriputta, a monk should consider thus:

'Are the five strands of sense-pleasures got rid of by me?

If, Sāriputta, a monk while considering knows thus:

'The five strands of sense-pleasures have not been got rid of by me,'

he should make an effort to get rid of them.

But if while considering he knows:

'The five strands of sense-pleasures have been got rid of by me,'

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

10. And again, Sāriputta, a monk should consider thus:

'Are the five hindrances got rid of by me?

If, Sāriputta, a monk while considering knows thus:

'The five hindrances have not been got rid of by me,'

he should make an effort to get rid of them.

But if while considering he knows:

'The five hindrances have been got rid of by me,'

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

11. And again, Sāriputta, a monk should consider thus:

'Do I fully understand the five groups of grasping?

If, Sāriputta, a monk while considering knows thus:

'I do not fully understand the five groups of grasping,'

that monk, Sāriputta, should make an effort to understand them fully.

But if, Sāriputta, a monk while considering

knows:

'I fully understand the five groups of grasping.

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

12. And again, Sāriputta, a monk should consider thus:

'Are the four applications of mindfulness developed by me?

If, Sāriputta, a monk while considering knows thus:

'The four applications of mindfulness are not fully understood by me.'

That monk, Sāriputta, should make an effort to understand them fully.

But if, Sāriputta, a monk while considering knows:

'The four applications of mindfulness are fully understood by me.'

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

13. And again, Sāriputta, a monk should consider thus:

'Are the four right efforts developed by me?

If, Sāriputta, a monk while considering knows thus:

'The four right efforts are not fully developed by me.'

That monk, Sāriputta, should make an effort to develop them fully.

But if, Sāriputta, a monk while considering knows:

'The four right efforts are fully developed by me.'

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

14. And again, Sāriputta, a monk should consider thus:

'Are the four bases of psychic power developed by me?

If, Sāriputta, a monk while considering knows thus:

'The four bases of psychic power are not fully developed by me.'

That monk, Sāriputta, should make an effort to develop them fully.

But if, Sāriputta, a monk while considering knows:

'The four bases of psychic power are fully developed by me.'

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

15. And again, Sāriputta, a monk should consider thus:

'Are the five controlling faculties developed by me?

If, Sāriputta, a monk while considering knows thus:

'The five controlling faculties are not fully developed by me.'

That monk, Sāriputta, should make an effort to develop them fully.

But if, Sāriputta, a monk while considering knows:

'The five controlling faculties are fully developed by me.'

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

16. And again, Sāriputta, a monk should consider thus:

'Are the five powers developed by me?

If, Sāriputta, a monk while considering knows thus:

'The five powers are not fully developed by me.'

That monk, Sāriputta, should make an effort to develop them fully.

But if, Sāriputta, a monk while considering knows:

'The five powers are fully developed by me.'

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

17. And again, Sāriputta, a monk should consider thus:

'Are the seven links in awakening developed by me?

If, Sāriputta, a monk while considering knows thus:

'The seven links in awakening are not fully developed by me.'

That monk, Sāriputta, should make an effort to develop them fully.

But if, Sāriputta, a monk while considering knows:

'The seven links in awakening are fully developed by me.'

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

18. And again, Sāriputta, a monk should consider thus:

'Is the ariyan eightfold way developed by me?

If, Sāriputta, a monk while considering knows thus:

'The ariyan eightfold way is not fully developed by me.'

That monk, Sāriputta, should make an effort to develop it fully.

But if, Sāriputta, a monk while considering knows:

'The ariyan eightfold Way is fully developed by me.'

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

19. And again, Sāriputta, a monk should consider thus:

'Are calm and insight developed by me?

If, Sāriputta, a monk while considering knows thus:

'Calm and insight are not fully developed by me.'

That monk, Sāriputta, should make an effort to develop them fully.

But if, Sāriputta, a monk while considering knows:

'Calm and insight are fully developed by me.'

Then, Sāriputta, that monk with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

20. And again, Sāriputta, a monk should consider thus:

'Are knowledge and freedom realized by me?

But if, Sāriputta, a monk while considering knows:

'Knowledge and freedom are not realized [345] by me,'

that monk, Sāriputta, should make an effort to realize knowledge and freedom.

But if, Sāriputta, that monk while considering knows:

'Knowledge and freedom are realized by me' -

that monk, Sāriputta,

with rapture and joy

can forsake them,

training himself day and night

in states that are skilled.

21. Sāriputta, all those recluses and brahmans in the distant past

who completely purified themselves for alms-gathering

did so only after having reflected over and over again in these ways.

And, Sāriputta, all those recluses and brahmans in the distant future

who will completely purify themselves for alms-gathering

will do so only after having reflected over and over again in these ways.

And, Sāriputta, all those recluses and brahmans who at present

completely purify themselves for alms-gathering

do so only after having reflected over and over again in these ways.

Wherefore, Sāriputta, this is how you must train yourself:

'I will completely purify myself for alms-gathering

after having reflected over and over again.'

This is how you, Sāriputta, must train yourself."

Thus spoke the Lord.

Delighted, the venerable Sāriputta rejoiced in what the Lord had said.

Discourse on Complete Purity for Alms-gathering:

The Ninth

[1] Cf. Vin. ii. 304, and M. iii. 104.

[2] This is the abiding of Buddhas, individual Buddhas, Tathāgatas and great disciples, MA. v. 106.

[3] Vihālabbaṃ, from vijahati; but G.S. iii. 220 (A. iii. 307) translates it in parallel passage as though derived from viharati.

Majjhima Nikāya

§ III. Upari Paṇṇāsa

5. Saḷāyatana Vagga

The Middle Length Sayings

§ III. The Final Fifty Discourses

5. The Division of the Sixfold Sense(-field)

152. Discourse

on the

Development of the Sense Organs

Indriya-Bhāvanā Suttaṃ

[346] [298]

THUS have I heard:

At one time the Lord was staying near Kajaṇgalā in the Mukhelu Grove.[2]

Then the brahman youth Uttara,

a pupil of Pārāsariya,[3]

approached the Lord;

having approached [347] him,

he exchanged greetings with the Lord,

and when he had conversed in a friendly and courteous way

he sat down at a respectful distance.

The Lord spoke thus

to the brahman youth Uttara,

a pupil of Pārāsariya,

as he was sitting down

at a respectful distance:

"Uttara, does Pārāsariya the brahman teach

the development of the sense-organs

to his disciples?"

"Good Gotama, the brahman Pārāsariya teaches

the development of the sense-organs

to his disciples."

"But in what way, Uttara,

does Pārāsariya the brahman teach

the development of the sense-organs

to his disciples?"

"As to this, good Gotama,

one should not see material shapes with the eye,

one should not hear sounds with the ear.

It is thus, good Gotama,

that the brahman Pārāsariya teaches

the development of the sense-organs

to his disciples."

"This being so, Uttara,

then according to what Pārāsariya the brahman says

a blind man must have his sense-organ developed,

a deaf man must have his sense-organ developed.

For a blind man, Uttara,

does not see material shape with his eye,

nor does a deaf man hear a sound with his ear."

When this had been said,

the brahman youth Uttara,

a pupil of Pārāsariya,

sat silent, ashamed,

his shoulders drooped,

his face downcast,

brooding,

speechless.

Then the Lord,

knowing that Uttara,

a pupil of Pārāsariya,

was sitting silent, ashamed,

his shoulders drooped,

his face downcast,

brooding,

speechless,

addressed the venerable Ānanda, saying:

"Ānanda, the brahman Pārāsariya teaches his disciples

the development of the sense-organs in one way;[4]

but in the discipline for an ariyan

the incomparable development of the sense-organs

is otherwise."4a

"It is the right time for this, Lord,

it is the right time for this, Well-farer,

that the Lord [299] should teach

the incomparable development of the sense-organs

(as it is) in the discipline for an ariyan.

When the monks have heard the Lord,

they will remember."

"Well then, Ānanda,

listen, attend carefully and I will speak."

"Yes, revered sir,"

the venerable Ānanda answered the Lord in assent.

The Lord spoke thus:

"And what, Ānanda,

is the incomparable development of the sense-organs

in the discipline for an ariyan?

As to this, Ānanda,

when a monk has seen a material shape with the eye

there arises what is liked,

there arises what is disliked,

there arises what is both [348] liked and disliked.[5]

He comprehends thus:

'This that is liked is arising in me,

this that is disliked is arising,

this that is both liked and disliked is arising,

and this that arises,

because it is constructed,

is gross.

(But) this is the real,

this the excellent,

that is to say equanimity.'

So whether what is arising in him

is liked, disliked or both liked and disliked,

it is (all the same) stopped in him,

and equanimity remains.[6]

Ānanda, it is as if a man with vision,

having opened his eyes

should close them,

or having closed them

should open them.

Even so, Ānanda,

such is the speed,

such the swiftness,

such the ease

with which anything that has arisen,

whether it is liked, disliked or both liked and disliked,

is (all the same) stopped in him,

and equanimity remains.

In the discipline for an ariyan, Ānanda,

this is called

the incomparable development of the sense-organs

in regard to material shapes

cognisable by the eye.

■

And again, Ānanda,

when a monk has heard a sound with the ear

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

He comprehends thus:

'This that is liked is arising in me,

this that is disliked is arising,

this that is both liked and disliked is arising,

and this that arises,

because it is constructed,

is gross.

(But) this is the real,

this the excellent,

that is to say equanimity.'

So whether what is arising in him

is liked, disliked or both liked and disliked,

it is (all the same) stopped in him,

and equanimity remains.

Ānanda, as a strong man

can snap his fingers with ease.

Even so, Ānanda,

such is the speed,

such the swiftness,

such the ease

with which anything that has arisen,

whether it is liked, disliked or both liked and disliked,

is (all the same) stopped in him,

and equanimity remains.

In the discipline for an ariyan, Ānanda,

this is called

the incomparable development of the sense-organs

in regard to sounds

cognisable by the ear.

■

And again, Ānanda, when a monk has smelt a smell with the nose

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

He comprehends thus:

'This that is liked is arising in me,

this that is disliked is arising,

this that is both liked and disliked is arising,

and this that arises,

because it is constructed,

is gross.

(But) this is the real,

this the excellent,

that is to say equanimity.'

So whether what is arising in him

is liked, disliked or both liked and disliked,

it is (all the same) stopped in him,

and equanimity remains.

As, [300] Ānanda, the rain-drops slide off a lotus-leaf

that is slightly on the slant

and do not remain.

Even so, Ānanda,

such is the speed,

such the swiftness,

such the ease

with which anything that has arisen,

whether it is liked, disliked or both liked and disliked,

is (all the same) stopped in him,

and equanimity remains.

In the discipline for an ariyan, Ānanda,

this is called

the incomparable development of the sense-organs

in regard to smells

cognisable by the nose.

■

And again, Ānanda, when a monk has tasted a flavour with the tongue

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

He comprehends thus:

'This that is liked is arising in me,

this that is disliked is arising,

this that is both liked and disliked is arising,

and this that arises,

because it is constructed,

is gross.

(But) this is the real,

this the excellent,

that is to say equanimity.'

So whether what is arising in him

is liked, disliked or both liked and disliked,

it is (all the same) stopped in him,

and equanimity remains.

As, Ānanda, when a fleck of mucus

has collected on the tip of his tongue

a strong man can easily spit it out.

Even so, Ānanda,

such is the speed,

such the swiftness,

such the ease

with which anything that has arisen,

whether it is liked, disliked or both liked and disliked,

is (all the same) stopped in him,

and equanimity remains.

In the discipline for an ariyan, Ānanda,

this [349] is called

the incomparable development of the sense-organs

in regard to flavours

cognisable by the tongue.

■

And again, Ānanda, when a monk has felt a touch with the body

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

He comprehends thus:

'This that is liked is arising in me,

this that is disliked is arising,

this that is both liked and disliked is arising,

and this that arises,

because it is constructed,

is gross.

(But) this is the real,

this the excellent,

that is to say equanimity.'

So whether what is arising in him

is liked, disliked or both liked and disliked,

it is (all the same) stopped in him,

and equanimity remains.

As, Ānanda, a strong man

can stretch out his bent arm

or can bend back his outstretched arm.

Even so, Ānanda,

such is the speed,

such the swiftness,

such the ease

with which anything that has arisen,

whether it is liked, disliked or both liked and disliked,

is (all the same) stopped in him,

and equanimity remains.

In the discipline for an ariyan, Ānanda,

this is called

the incomparable development of the sense-organs

in regard to touches

cognisable by the body.

■

And again, Ānanda, when a monk has cognised a mental state with the mind

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

He comprehends thus:

'This that is liked is arising in me,

this that is disliked is arising,

this that is both liked and disliked is arising,

and this that arises,

because it is constructed,

is gross.

(But) this is the real,

this the excellent,

that is to say equanimity.'

So whether what is arising in him

is liked, disliked or both liked and disliked,

it is (all the same) stopped in him,

and equanimity remains.

It is, Ānanda, as if a man

might let two or three drops of water

fall into a red-hot iron vessel daily.

Slow, Ānanda,

would be the falling

of the drops of water,

yet quickly

would they be destroyed and consumed.

Even so, Ānanda,

such is the speed,

such the swiftness,

such the ease

with which anything that has arisen,

whether it is liked, disliked or both liked and disliked,

is (all the same) stopped in him,

and equanimity remains.

In the discipline for an ariyan, Ānanda,

this is called

the incomparable development of the sense-organs

in regard to mental states

cognisable by the mind.

Even so, Ānanda, is the incomparable development of the sense-organs

in the discipline for an ariyan.

§

And what, Ānanda,

is a learner's course?

As to this, Ānanda,

when a monk has seen a material shape with the eye

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

Because there has arisen

what is liked,

because there has arisen

what is disliked,

because there has arisen

what is both liked and disliked,

he is troubled about it,

ashamed of it,

loathes it.

[301] When he has heard

a sound with the ear,

smelt a smell

with the nose,

tasted a flavour

with the tongue,

felt a touch with the body,

cognised a mental state

with the mind

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

Because there has arisen

what is liked,

because there has arisen

what is disliked,

because there has arisen

what is both liked and disliked,

he is troubled about it,

ashamed of it,

loathes it.

Just so, Ānanda,

is a learner's course.

§

And what, Ānanda,

is the ariyan whose sense-organs are developed?

As to this, Ānanda,

when a monk has seen a material shape with the eye

there [350] arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

If he desire thus:

'May I abide

not perceiving impurity in impurity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity,'

he abides there

perceiving impurity.

If he desire:

'May I abide

not perceiving impurity in impurity and in purity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity and impurity,'

he abides there

perceiving impurity.

If he desire:

'May I, having avoided both impurity and purity,

abide in equanimity,

mindful and clearly conscious,'

he abides there

in equanimity,

mindful and clearly conscious.

■

when a monk has heard a sound with the ear

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

If he desire thus:

'May I abide

not perceiving impurity in impurity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity,'

he abides there

perceiving impurity.

If he desire:

'May I abide

not perceiving impurity in impurity and in purity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity and impurity,'

he abides there

perceiving impurity.

If he desire:

'May I, having avoided both impurity and purity,

abide in equanimity,

mindful and clearly conscious,'

he abides there

in equanimity,

mindful and clearly conscious.

■

when a monk has smelt a smell with the nose

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

If he desire thus:

'May I abide

not perceiving impurity in impurity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity,'

he abides there

perceiving impurity.

If he desire:

'May I abide

not perceiving impurity in impurity and in purity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity and impurity,'

he abides there

perceiving impurity.

If he desire:

'May I, having avoided both impurity and purity,

abide in equanimity,

mindful and clearly conscious,'

he abides there

in equanimity,

mindful and clearly conscious.

■

when a monk has tasted a flavour with the tongue

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

If he desire thus:

'May I abide

not perceiving impurity in impurity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity,'

he abides there

perceiving impurity.

If he desire:

'May I abide

not perceiving impurity in impurity and in purity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity and impurity,'

he abides there

perceiving impurity.

If he desire:

'May I, having avoided both impurity and purity,

abide in equanimity,

mindful and clearly conscious,'

he abides there

in equanimity,

mindful and clearly conscious.

■

when a monk has felt a touch with the body

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

If he desire thus:

'May I abide

not perceiving impurity in impurity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity,'

he abides there

perceiving impurity.

If he desire:

'May I abide

not perceiving impurity in impurity and in purity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity and impurity,'

he abides there

perceiving impurity.

If he desire:

'May I, having avoided both impurity and purity,

abide in equanimity,

mindful and clearly conscious,'

he abides there

in equanimity,

mindful and clearly conscious.

■

when a monk has cognised a mental state with the mind

there arises what is liked,

there arises what is disliked,

there arises what is both liked and disliked.

If he desire thus:

'May I abide

not perceiving impurity in impurity,'[7]

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity,'

he abides there

perceiving impurity.

If he desire:

'May I abide

not perceiving impurity in impurity and in purity,'

he abides there

not perceiving impurity.

If he desire:

'May I abide

perceiving impurity in purity and impurity,'

he abides there

perceiving impurity.

If he desire:

'May I, having avoided both impurity and purity,

[302] abide in equanimity,

mindful and clearly conscious,'

he abides there

in equanimity,

mindful and clearly conscious.

Even so, Ānanda,

is the ariyan whose sense-organs are developed.

§

Thus, Ānanda,

there has been taught by me

the incomparable development of the sense-organs

(as it is) in the discipline for an ariyan,

there has been taught a learner's course,

there has been taught the ariyan

whose sense-organs are developed.

Whatever, Ānanda, is to be done

out of compassion by a teacher

seeking the welfare of his disciples

and compassionate for them,

that has been done by me for you.

These, Ānanda, are the roots of trees,

these are empty places.

Meditate, Ānanda,

do not be slothful,

do not be remorseful later.

This is our instruction for you."

Thus spoke the Lord.

Delighted, the venerable Ānanda

rejoiced in what the Lord had said.

Discourse on the Development of the Sense-organs:

The Tenth

Division of the Sixfold (Sense- )field:

The Fifth

TOLD ARE THE FINAL FIFTY

[1] One of the chief difficulties in this Discourse is the translation of the terms indriya and bhāvanā. The term indriya might be rendered "controlling faculties," as it appears to mean at Vin. i. 294 and which is apparently the only other canonical passage where the compound indriyabhāvanā occurs as such, although there is also a M. context (iii. 81) where we find pañcannaṃ indriyānaṃ bhāvanānuyogaṃ, the practice of the development (or, mind-development) of the five controlling faculties: of faith, energy, mindfulness, concentration and wisdom. Since, in these two passages, the indriyas are associated at least with some (Vin. i. 294), if not all (M. iii. 81 f.) of the seven groups of the bodhipakkhiyadhammā (things helpful to enlightenment), it may be assumed that in such contexts indriya means controlling faculty. But on the other hand, indriya can also mean sense-organ, and I believe that, from the internal evidence of this Discourse, it has this meaning here. One may usefully cf. S. v. 73 f. which is partially concerned with indriyasaṃvara, control of the sense-organs of eye, etc., for this is a passage that states that whether the material shapes that a monk sees are liked or disliked, he remains unmoved (or, stands firm, ṭhita) in body and mind, his mind inwardly well established, susaṇṭhita, and freed. And this is presumably tantamount to the "equanimity remains," upekhā saṇṭhāti, of our M. Sta.

Bhāvanā, the second part of the compound, means developing or producing, with a strong secondary implication that such developing is done by the mind, and is therefore a mind-development such as gives the ariyan control over the sense-data he perceives so that, if he wish, he may abide not perceiving their impurity, etc., but with equanimity in regard to their impingement on him. He therefore trains his sense-organs not to respond in wrong ways to sensory stimuli, and develops such control over them that he will remain unaffected by them and indifferent as to whether he likes them, dislikes them or neither dislikes nor likes. That the impingement of sense-data is inevitable while a man is still alive is nowhere denied in the Pall canon; but response to them, even noticing them may be stopped in deep meditation where all is stilled.

[2] The Grove was full of trees of this name. Variant readings are: Mukhe'uvana, Muñcelu-, Suve'u-, and Veḷuvana.

[3] On the possible identity with Pārāpariya (verses at Thag. 72ff.) see Pss. Breath. p. 295, note; and DPPN., s.v. Indriyabhāvana Sutta and Pārāpariya Thera.

4][4a aññathā ... aññathā.

[5] manāpāmanāpaṃ.

[6] upekhā saṇṭhāti.

[7] At Pts. ii. 212 this and the following are called ariyā iddhi. The explanations that are given there are found also at MA. v. 108.