HANDFULofLEAVESVOLUMEONE

AnAnthologyfromthe

DIGHANIKĀYA

Translatedby

ṬhānissaroBhikkhu

(GeoffreyDeGraff )

OncetheBlessedOnewasstayingatKosambīinthesiṁsapāforest.Then,pickingupafewsiṁsapāleaveswithhishand,heaskedthemonks,“Whatdoyouthink,monks?Whicharemorenumerous,thefewsiṁsapāleavesinmyhandorthoseoverheadinthesiṁsapāforest?”

“TheleavesinthehandoftheBlessedOnearefewinnumber,lord.Thoseoverheadintheforestarefarmorenumerous.”

“Inthesameway,monks,thosethingsthatIhaveknownwithdirectknowledgebuthaven’ttaughtarefarmorenumerous(thanwhatIhavetaught).Andwhyhaven’tItaughtthem?Becausetheyaren’tconnectedwiththegoal,don’trelatetotherudimentsoftheholylife,anddon’tleadtodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.That’swhyIhaven’ttaughtthem.

“AndwhathaveItaught?‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthepathofpracticeleadingtothecessationofstress’:ThisiswhatIhavetaught.AndwhyhaveItaughtthesethings?Becausetheyareconnectedwiththegoal,relatetotherudimentsoftheholylife,andleadtodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.ThisiswhyIhavetaughtthem.”

—SN56:31

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Copyright 2014 Ṭhānissaro Bhikkhu, Revised edition 2017

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Abbreviations

AN AṅguttaraNikāyaCv CullavaggaDhp DhammapadaDN DīghaNikāyaIti ItivuttakaKhp KhuddakapāṭhaLDB TheLongDiscoursesoftheBuddhaMN MajjhimaNikāyaMv MahāvaggaSN SaṁyuttaNikāyaSn SuttaNipātaThag TheragāthāThig TherīgāthāUd Udāna

ReferencestoDN,Iti,andMNaretodiscourse(sutta).ThosetoDhparetoverse.ThosetoCvandMvaretochapter,section,andsub-section.Referencestoothertextsaretosection(saṁyutta,

nipāta,orvagga)anddiscourse.

AlltranslationsarebasedontheRoyalThaiEditionofthePaliCanon(Bangkok:MahāmakutRājavidyālaya,1982).

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Acknowledgements

Inearly1996,JohnBullittaskedmetoprovideafewtranslationsfromthePaliCanonforhisfledglingwebsite,AccesstoInsight.Whatbeganasacasualprojectquicklygrewtoamajorproductionintheyears1997–98,asthepositiveresponsetotheinitialtranslationsshowedawidespreaddesireforclear,reliableEnglishtranslationsoftheBuddha’steachings,availablefreeofcharge.AlthoughIhavepursuedotherprojectsintheyearssince,Ihavecontinuedprovidingtranslationsastimehasallowed.CurrentlythesuttatranslationsonAccesstoInsightnumbermorethan1,000,mostofthemmine.Thewebsiteasawhole—thankstoJohn’sscrupulouscareandselflessgiftofhistime—hasbecomeapremiersourceforpeopleallovertheworldwhoareinterestedinreliablereadingmaterialsontheTheravadatradition.

NowthatJohn’sinterestshavemovedinanotherdirection,AccesstoInsightiscurrentlyclosedtonewinput.Asaresult,IhavedecidedtogathermytranslationsofsuttasfromtheDīgha,Majjhima,Saṁyutta,andAṅguttaraNikāyasonAccesstoInsight,plusnewtranslationsofsuttasdonesincethewebsitewasfrozen,andofferthemintheformatofsuttaanthologiesthatwillbeavailableonthewebsite,Dhammatalks.org.IexpectthattheseanthologieswillgrowasIfindtimetotranslateevenmoresuttas.

Inpreparingtheseanthologies,Ihavetakentheopportunitytostandardizethetranslationsasmuchaspossible,bringingmyearliertranslationsintolinewithmorerecentonesandmakingthemmoreaccurate.Vens.GuṇaddhoBhikkhu,KhemattoBhikkhu,VijjākaroBhikkhu,andKusalīBhikkhu,alongwithIsabellaTrauttmansdorff,havebeenespeciallyhelpfulinthispartoftheendeavor.Anymistakesthatremaininthesevolumesareentirelymyown.Ifyounoticeany,pleaseinformmesothattheycanbecorrectedinthefuture.

PleasealsonotethatthetranslationsintheseanthologiessupplantboththeversionsavailableonAccesstoInsightandthoseintheanthologiesofmysuttatranslationsprintedunderthenameHandfulofLeavesintheyears2002–2007.

Peace.

ṬhānissaroBhikkhu(GeoffreyDeGraff)

METTA FOR EST MONASTERY

VALLEY C ENTER, CA 92082– 1409 USA

APR I L , 2014

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Introduction

Thisvolumeisthefirstinafour-volumeanthologyofsuttas(discourses)drawnfromtheSuttaPiṭaka(DiscourseBasketorRepository)ofthePaliCanon.ThisvolumecontainssuttasdrawnfromthefirstofthefivecollectionscomprisingtheSuttaPiṭaka:theDīghaNikāya,orLongCollection.Suttasfromthenextthreecollections—theMajjhimaNikāya(MiddleCollection),SaṁyuttaNikāya(ConnectedCollection),andAṅguttaraNikāya(NumericalCollection)—constitutetheremainingthreevolumesoftheanthology.Asforthefifthcollection,theKhuddakaNikāya(ShortCollection),completetranslationsofthefirstfivebooks—theKhuddakapāṭha,Dhammapada,Udāna,Itivuttaka,andSuttaNipāta—havebeenpublishedseparately,ashasananthologydrawnfromtheTheragāthāandTherīgāthā.

ThesuttasIhaveselectedandtranslatedforthesevolumeswerechosenfortheinteresttheymightholdforapersonintentonunderstandingandpracticingtheBuddhistteachings,orDhamma.Somehavebeenchosenfortheirdetaileddiscussionsofbasicdoctrines;others,forthevividstoriesorsimilestheyusetoillustratethosedoctrines.AlthoughtheyconstituteonlyasmallportionoftheSuttaPiṭaka,takentogethertheypresentafairlycomprehensivepictureofthePiṭaka’sessentialteachings.

Andit’saremarkablepicture.TheBuddhaasportrayedinthesuttasisoneofthemostinspiringhumanbeingsimaginable:noble,brave,andcompassionateinhischaracter;precise,helpful,andprofoundinhisteachings.Theteachings,too,areremarkable.Inadditiontoassertingtheabilityofhumanbeingstobringabouttheirownhappiness,theyalsoofferaprogramoftrainingtodirectthatabilitytotheDeathless:thetotaltranscendenceofallsufferingandstress.

TheTheravadatradition,dominantinSriLanka,Myanmar,andThailand,regardsthesesuttasastheauthenticandauthoritativerecordoftheBuddha’sownwords.WhenWesternscholars—piquedbyissuesofauthorityandauthenticity—firstlearnedoftheseclaimsinthe19thcentury,theybeganemployingthehistoricalmethodtotestthem.Andalthougheveryconceivablescrapofliteraryorarcheologicalevidenceseemstohavebeenexamined,noair-tighthistoricalproofordisproofoftheseclaimshassurfaced.Whathassurfacedisamassofminorfactsandprobabilities—showingthatthePaliCanonisprobablytheclosestdetailedrecordwehaveoftheBuddha’steachings—butnothingmore

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certainthanthat.ArcheologicalevidenceshowsthatPaliwasprobablynottheBuddha’snative

language,butisthisproofthathedidnotusePaliwhentalkingtonativespeakersofthatlanguage?

TheCanoncontainsgrammaticalirregularities,butarethesesignsofanearlystageinthelanguage,beforeitwasstandardized,oralaterstageofdegeneration?Andinwhichstageofthelanguage’sdevelopmentdidtheBuddha’slifefall?

FragmentsofotherearlyBuddhistcanonshavebeenfound,withslightdeviationsfromthePaliCanonintheirwording,butnotintheirbasicdoctrines.IstheirunanimityindoctrineasignthattheyallcomefromtheBuddhahimself,orwasittheproductofalaterconspiracytoremakeandstandardizethedoctrineinlinewithchangedbeliefsandtastes?

BrickandstoneremainsfromthetypesofmonasteriesdescribedintheearlycanonsdatebackonlytothebeginningoftheCommonEra.Doesthismeanthatthecanonswerenotcomposedearlier,ordotheseremainssimplyindicatewhenbrickandstonemonasteriesbecamepopular?

Scholarshavebeeneagertotakesidesontheseissues,buttheinevitableuseofinference,conjecture,andprobabilitiesintheirargumentslendsanairofuncertaintytothewholeprocess.

ManyhaveseenthisuncertaintyassignoftheinadequacyoftheTheravadinclaimstoauthenticity,butsimplytodismisstheteachingsofthesuttasforthisreasonwouldbetodepriveourselvesoftheopportunitytotesttheirpracticalworth.Perhapsweshouldinsteadquestionthemethodsofthehistorians,andviewtheuncertaintyoftheirconclusionsasasignoftheinadequacyofthehistoricalmethodasatoolforascertainingthetrueDhamma.ThesuttasthemselvesmakethispointintheirownrecommendationsforhowtheauthenticityandauthorityoftheDhammaisbestascertained.Inafamouspassage,theyquotetheBuddhaassaying:

“Kālāmas,don’tgobyreports,bylegends,bytraditions,byscripture,bylogicalconjecture,byinference,byanalogies,byagreementthroughponderingviews,byprobability,orbythethought,‘Thiscontemplativeisourteacher.’Whenyouknowforyourselvesthat,‘Thesedhammasareunskillful;thesedhammasareblameworthy;thesedhammasarecriticizedbythewise;thesedhammas,whenadopted&carriedout,leadtoharm&tosuffering’—thenyoushouldabandonthem.…Whenyouknowforyourselvesthat,‘Thesedhammasareskillful;thesedhammasareblameless;thesedhammasarepraisedbythewise;thesedhammas,whenadopted&carriedout,leadtowelfare&tohappiness’—thenyoushouldenter&remaininthem.”–AN3:65

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Becausethispassageiscontainedinareligiousscripture,thestatementsattractingthemostattentionhavebeenthoserejectingtheauthorityofreligiousteachers,legends,traditions,andscripture;alongwiththoseinsistingontheimportanceofknowingforoneself.Theseremarkablyanti-dogmaticstatements—sometimestermedtheBuddha’sCharterofFreeInquiry—havetendedtodivertattentionfromtheseverestricturesthatthepassageplacesonwhat“knowingforoneself”entails.Inquestioningtheauthorityofreports,itdismissesthebasicmaterialonwhichthehistoricalmethodisbased.Inquestioningtheauthorityofinferenceandprobability,itdismissessomeofthemethod’sbasictechniques.Inquestioningtheauthorityoflogicalconjecture,analogies,andagreementthroughponderingviews,itdismissesthemethodsoffree-thinkingrationalismingeneral.

ThisleavesonlytwomethodsforascertainingtheDhamma,bothofthemrelatedtothequestionraisedinthispassageandcentraltootherteachingsintheCanon:Whatisskillful,whatisunskillful?Indevelopinganyskill,youmust(1)payattentiontotheresultsofyourownactions;and(2)listentothosewhohavealreadymasteredtheskill.Similarly,inascertainingtheDhamma,youmust(1)examinetheresultsthatcomefromputtingaparticularteachingintopractice;and(2)checkthoseresultsagainsttheopinionsofthewise.

TwoaspectsoftheDhamma,however,makeitaskillapart.ThefirstisreflectedinthefactthatthewordDhammameansnotonlyteaching,butalsoqualityofthemind.Thustheabovepassagecouldalsobetranslated:

“Whenyouknowforyourselvesthat,‘Thesequalitiesareunskillful;thesequalitiesareblameworthy;thesequalitiesarecriticizedbythewise;thesequalities,whenadopted&carriedout,leadtoharm&tosuffering’—thenyoushouldabandonthem.…Whenyouknowforyourselvesthat,‘Thesequalitiesareskillful;thesequalitiesareblameless;thesequalitiesarepraisedbythewise;thesequalities,whenadopted&carriedout,leadtowelfare&tohappiness’—thenyoushouldenter&remaininthem.”

Infact,thiswouldappeartobeamoreaccuratetranslation,asthediscussionfollowingthispassagefocusesontheresultsofactingonqualitiesofthemind:greed,aversion,anddelusionintheunskillfulset;andlackofgreed,lackofaversion,andlackofdelusionintheskillfulone.ThispointstothefactthatDhammapracticeisprimarilyaskillofthemind.

ThesecondaspectthatsetstheDhammaapartasaskillisitsgoal:nothinglessthanthetotalendingofsuffering.

WhilethissecondaspectoftheDhammamakesitanattractiveskilltomaster,thefirstaspectpresentsdifficultiesindeterminingwhohasmasteredtheskilland

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isthusqualifiedtospeakaboutitwithauthority.Afterall,wecan’tlookintothemindsofotherstoseewhatqualitiesarethereandwhattheinternalresultsofthepracticeare.Atbest,wecandetecthintsofthesethingsintheiractions,butnothingmore.Thus,ifwelooktoothersforthelastwordontheDhamma,wewillalwaysbeinapositionofuncertainty.TheonlywaytoovercomeuncertaintyistopracticetheDhammatoseeifitbringsaboutanendtosufferingwithinourownminds.

Traditionally,thetextsstatethatuncertaintyabouttheDhammaendsonlywiththeattainmentofstream-entry,thefirstofthefourlevelsofawakening.Eventhoughapersonwhohasreachedthislevelofawakeningisnottotallyfreefromsuffering,he/shehasseenenoughoftheendofsufferingtoknowwithoutadoubtthatthatiswherethepracticeoftheDhammaleads.Soitisnotsurprisingthatthefourfactorsthesuttasidentifyasbringingaboutstream-entryarealsothefourmethodstheyrecommendforascertainingwhethertheythemselvesareatrulyauthoritativeandauthenticguidetotheendofsuffering.

Thosefactors,listedinSN55:5,are:

associationwithpeopleofintegrity,listeningtothetrueDhamma,appropriateattention,andpracticeinaccordancewiththeDhamma.

Passagesfromthesuttasdealingwitheachofthesefactorshelpshowhowthetwosourcesofskill—thecounselofthewiseandthelessonslearnedbyobservingtheresultsofyourownactions—canbeproperlybalancedandintegratedsoastoascertainwhatthetrueDhammais.AndbecauselisteningtothetrueDhammanowincludesreadingthetrueDhamma,aknowledgeofthesefactorsandtheirinterrelationshipsgivesguidanceinhowtoreadthesuttascollectedinthesevolumes.Inparticular,thesefactorsshowhowthesuttasthemselvessaytheyshouldberead,andwhatotheractionsprovidetheskillfulcontextforgettingthemostbenefitfromreadingthem.

Asyouexploretheexplanationsofthesefactors,youfindthattheirpresentationasashortlistisdeceptivelysimple,inasmuchaseachfactorcontainselementsoftheotherfactorsaswell.Forinstance,associatingwithpeopleofintegrityisofgreathelpinpracticingtheDhamma,butforapersontorecognizepeopleofgenuineintegrityrequiresthatheorshehavesomeexperienceinpracticingtheDhamma.Thus,althoughtheformofthelistsuggestsasimplelinearprogression,theindividualfactorsofthelistareinter-relatedincomplexways.WhatthismeansinpracticeisthattheprocessofascertainingtheDhammaisacomplexone,requiringsensitivityanddiscernmentinbalancingandintegratingthefactorsinanappropriateway.

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Associationwithpeopleofintegrity.BecausetheDhammaconsistsprimarilyofqualitiesofthemind,anywrittenaccountoftheDhammaisonlyapaleshadowoftherealthing.Thus,togainasenseoftheDhamma’sfulldimensions,youneedtofindpeoplewhoembodytheDhammaintheirthoughts,words,anddeeds,andassociatewiththeminawaythatenablesyoutoabsorbasmuchofthatembodiedDhammaaspossible.Thepassagesexplainingthisfactorthusofferadviceintwoareas:howtorecognizepeopleofintegrityandhowbesttoassociatewiththemonceyouhavefoundthem.

Theimmediatesignofintegrityisgratitude.

“Apersonofintegrityisgrateful&acknowledgesthehelpgiventohim.Thisgratitude,thisacknowledgmentissecondnatureamongadmirablepeople.Itisentirelyonthelevelofpeopleofintegrity.”–AN2:31

Gratitudeisanecessarysignofintegrityinthatpeoplewhodon’trecognizeandvaluethegoodnessandintegrityinothersareunlikelytomaketheefforttodevelopintegritywithinthemselves.Onitsown,though,gratitudedoesnotconstituteintegrity.Theessenceofintegrityliesinthreequalities:truth,harmlessness,anddiscernment.

“Thereisthecasewhereamonklivesindependenceonacertainvillageortown.Thenahouseholderorhouseholder’ssongoestohimandobserveshimwithregardtothreequalities—qualitiesbasedongreed,qualitiesbasedonaversion,qualitiesbasedondelusion:‘Arethereinthisvenerableoneanysuchqualitiesbasedongreed…aversion…delusionthat,withhismindovercomebythesequalities,hemightsay,“Iknow,”whilenotknowing,orsay,“Isee,”whilenotseeing;orthathemighturgeanothertoactinawaythatwasforhis/herlong-termharm&pain?’Asheobserveshim,hecomestoknow,‘Thereareinthisvenerableonenosuchqualitiesbasedongreed…aversion…delusion.…Hisbodilybehavior&verbalbehaviorarethoseofonenotgreedy…notaversive…notdeluded.AndtheDhammaheteachesisdeep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise.”–MN95

Asthispassageshows,knowledgeofaperson’struthfulnessrequiresthatyoubesoobservantofhis/herbehaviorthatyoucanconfidentlyinferthequalityofhis/hermind.Thislevelofconfidence,inturn,requiresthatyounotonlybeobservant,butalsodiscerningandwillingtotaketime,forasanotherpassagepointsout,theappearanceofspiritualintegrityiseasytofake.

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ThenKingPasenadiKosalawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Thensevencoiled-hairascetics,sevenJainascetics,sevennakedascetics,sevenone-clothascetics,&sevenwanderers—theirnailsgrownlong,theirbody-hairgrownlong—walkedpastnotfarfromtheBlessedOne.…Onseeingthem,KingPasenadiarrangedhisupperrobeoveroneshoulder,kneltdownwithhisrightkneeontheground,salutedtheasceticswithhishandsbeforehisheart,andannouncedhisnametothemthreetimes:“Iamtheking,venerablesirs,PasenadiKosala.Iamtheking,venerablesirs,PasenadiKosala.Iamtheking,venerablesirs,PasenadiKosala.”Thennotlongaftertheasceticshadpassed,hereturnedtotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtherehesaidtotheBlessedOne,“Ofthoseintheworldwhoarearahantsoronthepathtoarahantship,aretheseamongthem?”“Yourmajesty,asalaymanenjoyingsensualpleasures;livingcrowdedwithwives&children;usingKāsifabricsandsandalwood;wearinggarlands,scents,&creams;handlinggold&silver,itishardforyoutoknowwhetherthesearearahantsoronthepathtoarahantship.[1]“It’sthroughlivingtogetherthataperson’svirtuemaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning.[2]“It’sthroughtradingwithapersonthathispuritymaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning.[3]“It’sthroughadversitythataperson’sendurancemaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning.[4]“It’sthroughdiscussionthataperson’sdiscernmentmaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning.”“Howamazing,lord!Howastounding!HowwellthatwasputbytheBlessedOne!…Thesemen,lord,aremyspies,myscouts,returningaftergoingoutthroughthecountryside.Theygooutfirst,andthenIgo.Now,whentheyhavescrubbedoffthedirt&mud,arewell-bathed&well-

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perfumed,havetrimmedtheirhair&beards,andhaveputonwhiteclothes,theywillgoaboutendowedandprovidedwiththefivestringsofsensuality.”–Ud6:2

AN4:192expandsonthesepointsandindicatesthattheabilitytorecognizeapersonofintegrityrequiresyoutohaveastrongsenseofintegrityyourself.Infact,MN110insiststhatyoumustbeapersonofintegrityinyouractions,views,andfriendshipsifyouaretorecognizeintegrityinanother.

ListeningtotheTrueDhamma.Onceyouhavedeterminedtothebestofyourabilitythatcertainpeopleembodyintegrity,thesuttasadviselisteningtotheirDhamma,bothtolearnaboutthem—tofurthertesttheirintegrity—andtolearnfromthem,togainasenseofwhattheDhammamightbe.Andagain,thesuttasrecommendbothhowtolistentotheDhammaandhowtorecognizetrueDhammawhenyouhearit.

MN95recommendsthatyouspendtimenearpeopleofintegrity,developasenseofrespectforthem,andpaycloseattentiontotheirDhamma.

SN6:2andAN8:2explainthepurposeforrespecthere:it’saprerequisiteforlearning.Neitherpassageelaboratesonthispoint,butitstruthisfairlyobvious.Youfinditeasiertolearnfromsomeoneyourespectthanfromsomeoneyoudon’t.Respectiswhatopensyourmindandloosensyourpreconceivedopinionstomakeroomfornewknowledgeandskills.ThisisespeciallyimportantinmasteringtheskillsoftheDhamma,fortheyinvolveovercomingyourattachmenttoviewsandconceit.Atthesametime,apersonwithavaluableteachingtoofferwillfeelmoreinclinedtoteachittosomeonewhoshowsrespectthantosomeonewhodoesn’t.

However,respectdoesnotnecessarilymeangivingyourfullapprovaltotheteaching.Afterall,partofthepurposeinlisteningtotheDhammaistotestwhetherthepersonteachingtheDhammahasintegrityinhis/herviews.Fullapprovalcancomeonlywhenyouhaveputtheteachinginpracticeandtasteditsresults.ThisiswhytheVinaya,themonasticdiscipline,neverrequiresthatastudenttakevowsofobediencetoateacher.Hererespectmeans,inthewordsofSn2:9,alackofstubbornness.Or,inthewordsofAN6:88,“thepatiencetocomplywiththeteaching”:thewillingnesstolistenwithanopenmindandtotakethetimeandeffortneededtogiveanyteachingsthatseemreasonableaserioustry.

ThereasonabilityoftheteachingcanbegaugedbythecentralprincipleinviewsofintegrityasexplainedaboveinMN110.Thatprincipleisconvictioninkamma,theefficacyofhumanaction:thatpeopleareresponsiblefortheiractions,thattheirintentionsdeterminethequality—theskillfulnessor

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unskillfulness—oftheiractions,thatactionsgiveresults,andthatthequalityoftheactiondeterminesthequalityoftheresult.Apersonwhodoesnotbelieveintheseprinciplescannotbetrusted.

Becausethedistinctionbetweenskillfulnessandunskillfulnessiscentraltotheprincipleofkamma—andalsototheprojectofputtinganendtosufferingandstress—MN135recommendsapproachingpotentialteachersandaskingthem:

“Whatisskillful?Whatisunskillful?Whatisblameworthy?Whatisblameless?Whatshouldbecultivated?Whatshouldnotbecultivated?What,havingbeendonebyme,willbeformylong-termharm&suffering?Orwhat,havingbeendonebyme,willbeformylong-termwelfare&happiness?”

Thetextsgiveafewexamplesofwhatmightbecalledthelowestcommondenominatorforjudgingwhetheranswerstothisquestionembodyintegrity.Inessence,theseteachingsconstitute“whatworks”ineliminatingblatantlevelsofsufferingandstressinone’slife.

“Nowwhatisunskillful?Takinglifeisunskillful,takingwhatisnotgiven…sexualmisconduct…lying…abusivespeech…divisivetale-bearing…idlechatterisunskillful.Covetousness…illwill…wrongviewsareunskillful.Thesethingsaretermedunskillful.“Andwhataretherootsofunskillfulthings?Greedisarootofunskillfulthings,aversionisarootofunskillfulthings,delusionisarootofunskillfulthings.Thesearetermedtherootsofunskillfulthings.“Andwhatisskillful?Abstainingfromtakinglifeisskillful,abstainingfromtakingwhatisnotgiven…fromsexualmisconduct…fromlying…fromabusivespeech…fromdivisivetale-bearing…abstainingfromidlechatterisskillful.Lackofcovetousness…lackofillwill…rightviewsareskillful.Thesethingsaretermedskillful.“Andwhataretherootsofskillfulthings?Lackofgreedisarootofskillfulthings,lackofaversionisarootofskillfulthings,lackofdelusionisarootofskillfulthings.Thesearetermedtherootsofskillfulthings.”–MN9

“Thesethreethingshavebeenpromulgatedbywisepeople,bypeoplewhoaretrulygood.Whichthree?Generosity…going-forth[fromthehomelife]…&servicetoone’smother&father.Thesethreethingshavebeenpromulgatedbywisepeople,bypeoplewhoaretrulygood.”–AN3:45

However,thetrueDhammahasadimensiongoingfarbeyondthelowest

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commondenominator.TorepeatthewordsofMN95,itis“deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise.”Theprincipleofskillfulness—ofcauseandeffectthatcanbetestedinyourownactions—stillappliesinthisdimension,butthestandardsfor“whatworks”onthislevelarecorrespondinglysubtlerandmorerefined.Twofamouspassagesindicatewhatthesestandardsare.

“Gotamī,thedhammasofwhichyoumayknow,‘Thesedhammaslead—

topassion,nottodispassion;tobeingfettered,nottobeingunfettered;toaccumulating,nottoshedding;toself-aggrandizement,nottomodesty;todiscontent,nottocontentment;toentanglement,nottoseclusion;tolaziness,nottoarousedpersistence;tobeingburdensome,nottobeingunburdensome’:

Youmaycategoricallyhold,‘ThisisnottheDhamma,thisisnottheVinaya,thisisnottheTeacher’sinstruction.’“Asforthedhammasofwhichyoumayknow,‘Thesedhammaslead—

todispassion,nottopassion;tobeingunfettered,nottobeingfettered;toshedding,nottoaccumulating;tomodesty,nottoself-aggrandizement;tocontentment,nottodiscontent;toseclusion,nottoentanglement;toarousedpersistence,nottolaziness;tobeingunburdensome,nottobeingburdensome’:

Youmaycategoricallyhold,‘ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’”–AN8:53

“Upāli,thedhammasofwhichyoumayknow,‘Thesedhammasdonotleadtoutterdisenchantment,todispassion,tocessation,tocalm,todirectknowledge,toself-awakening,nortounbinding’:Youmaycategoricallyhold,‘ThisisnottheDhamma,thisisnottheVinaya,thisisnottheTeacher’sinstruction.’“Asforthedhammasofwhichyoumayknow,‘Thesedhammasleadtoutterdisenchantment,todispassion,tocessation,tocalm,todirectknowledge,toself-awakening,tounbinding’:Youmaycategoricallyhold,‘ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’”

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–AN7:80

AN8:30expandsonsomeoftheprinciplesinthefirstofthesetwopassages.Butherewewillfocusonthepointswherethesetwopassagesintersect—intherequirementthattheDhammaleadtodispassionandtobeingunfettered—forthestandardtestforagenuineexperienceofawakeningisthatitarisesfromdispassionandcutsthefettersofthemind.

“Therearethesetenfetters.Whichten?Fivelowerfetters&fivehigherfetters.Andwhicharethefivelowerfetters?Self-identificationviews,uncertainty,graspingathabits&practices,sensualdesire,andillwill.Thesearethefivelowerfetters.Andwhicharethefivehigherfetters?Passionforform,passionforwhatisformless,conceit,restlessness,andignorance.Thesearethefivehigherfetters.”–AN10:13

AsMN118explains,stream-entrycutsthefirstthreefetters;once-returning,thesecondlevelofawakening,weakenspassion,aversion,anddelusion;non-returning,thethirdlevel,cutsthefettersofsensualdesireandillwill;andarahantship,thefinallevelofawakening,cutstheremainingfive.

Ultimately,ofcourse,theonlyproofforwhetherateachingleadsinthisdirectioncomeswhen,havingputtheteachingintopractice,youactuallybegintocutthesefettersfromthemind.Butasapreliminaryexercise,youcancontemplateateachingtomakesenseofitandtoseeiftherearegoodreasonsforbelievingthatitwillleadintherightdirection.

“HearingtheDhamma,oneremembersit.Rememberingit,onepenetratesthemeaningofthosedhammas.Penetratingthemeaning,onecomestoanagreementthroughponderingthosedhammas.Therebeinganagreementthroughponderingthosedhammas,desirearises.Withthearisingofdesire,onebecomeswilling.Willing,hecontemplates[lit:‘weighs,’‘compares’].”–MN95

Theprocessofpondering,weighing,andcomparingtheteachingsisbasedonadoptingtherightattitudeandaskingtherightquestionsaboutthem.AsAN2:25pointsout,someoftheteachingsaremeanttohavetheirmeaninginferred,whereasothersarenot,andtomisapprehendwhichofthesetwoclassesaparticularteachingbelongstoisaseriousmistake.Thisiswherethenextfactorforstream-entryplaysarole.

Appropriateattention.MN2drawsthelinebetweenappropriateandinappropriateattentiononthebasisofthequestionsyouchoosetopursuein

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contemplatingtheDhamma.

“Thereisthecasewhereanuninstructed,run-of-the-millperson…doesn’tdiscernwhatideasarefitforattention,orwhatideasareunfitforattention.…Thisishowheattendsinappropriately:‘WasIinthepast?WasInotinthepast?WhatwasIinthepast?HowwasIinthepast?Havingbeenwhat,whatwasIinthepast?ShallIbeinthefuture?ShallInotbeinthefuture?WhatshallIbeinthefuture?HowshallIbeinthefuture?Havingbeenwhat,whatshallIbeinthefuture?’Orelseheisinwardlyperplexedabouttheimmediatepresent:‘AmI?AmInot?WhatamI?HowamI?Wherehasthisbeingcomefrom?Whereisitbound?’“Asheattendsinappropriatelyinthisway,oneofsixkindsofviewarisesinhim:TheviewIhaveaselfarisesinhimastrue&established,ortheviewIhavenoself…ortheviewItispreciselybymeansofselfthatIperceiveself…ortheviewItispreciselybymeansofselfthatIperceivenot-self…ortheviewItispreciselybymeansofnot-selfthatIperceiveselfarisesinhimastrue&established,orelsehehasaviewlikethis:Thisveryselfofmine—theknowerthatissensitivehere&theretotheripeningofgood&badactions—istheselfofminethatisconstant,everlasting,eternal,notsubjecttochange,andwillendureaslongaseternity.Thisiscalledathicketofviews,awildernessofviews,acontortionofviews,awrithingofviews,afetterofviews.Boundbyafetterofviews,theuninstructedrun-of-the-millpersonisnotfreedfrombirth,aging,&death,fromsorrow,lamentation,pain,distress,&despair.Heisnotfreed,Itellyou,fromstress.“Thewell-instructeddiscipleofthenobleones…discernswhatideasarefitforattention,andwhatideasareunfitforattention.…Heattendsappropriately,Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress.Asheattendsappropriatelyinthisway,threefettersareabandonedinhim:self-identificationviews,uncertainty,andgraspingathabits&practices.”–MN2

SomeofthemostuselesscontroversiesinthehistoryofBuddhistthoughthavecomefromignoringthisteachingonwhatisandisnotanappropriateobjectforattention.Buddhistshavedebatedfruitlesslyforcenturies,andcontinuetodebatetoday,onhowtodefineaperson’sidentity—theanswertothequestion,“WhatamI?”—orwhetherapersondoesordoesnothaveaself—theanswertothequestions,“AmI?AmInot?”Thefruitlessnessoftheseargumentshasprovenrepeatedlythepointmadebythispassage:thatanyanswertothesequestionsleadstoentanglementinthefettersthattheDhammaismeanttocut

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away.Toavoidthesecontroversies,thepassagerecommendsfocusingonfourtruths

thatconstitutetheappropriateobjectforattention—stress,itsorigination,itscessation,andthewayleadingtoitscessation.Thesetruthsaredirectlyrelatedtothequestionofskillfulness,whichdividesrealityintotwosetsofvariables:causeandeffect,skillfulandunskillful.Theoriginationofstressisanunskillfulcause,andstressitsresult.Thewayleadingtothecessationofstressisaskillfulcause,andthecessationofstressitsresult.Tolookatexperienceintermsofthesefourtruthsistoattendappropriatelyinawaythatcanhelpcutthefettersunderlyingunskillfulnessinthemind.

Appropriateattention,however,doesn’tstopwithjustlooking.Italsocarriesanimperativeoflookinginawaythatfallsinlinewiththedutiesappropriateforeachofthetruths,asstatedinSN56:11:Stressistobecomprehended,itsoriginationabandoned,itscessationrealized,andthepathtoitscessationdeveloped.

Forinstance,SN56:11definesthetruthofstressasthefiveclinging-aggregates.SN22:23definescomprehensionasknowledgethatendspassion,aversion,anddelusionwithregardtotheclinging.AsSN22:112shows,this,too,isafunctionofappropriateattention.

“Avirtuousmonkshouldattendinanappropriatewaytothefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Whichfive?Theformclinging-aggregate,thefeelingclinging-aggregate,theperceptionclinging-aggregate,thefabricationsclinging-aggregate,theconsciousnessclinging-aggregate.Avirtuousmonkshouldattendinanappropriatewaytothesefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Foritispossiblethatavirtuousmonk,attendinginanappropriatewaytothesefiveclinging-aggregatesasinconstant…not-self,wouldrealizethefruitofstream-entry.”

Similarly,SN46:51notesthatappropriateattentioninvolveslookingatqualitiesthatfosterthefactorsforawakeninginawaythathelpstodevelopthem,andlookingatthequalitiesthatcounteractthehindrancesinawaythathelpstostarvethehindrances.Inthisway,appropriateattentionisatoolindevelopingthepathandabandoningtheoriginationofstress.

Thefactorsforawakening:“Now,whatisthefoodforthearisingofunarisenmindfulnessasafactorforawakening,orforthegrowth&increaseofmindfulnessasafactorforawakeningonceithasarisen?Thereare

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qualitiesthatactasafootholdformindfulnessasafactorforawakening[well-purifiedvirtue&viewsmadestraight].Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenmindfulnessasafactorforawakening,orforthegrowth&increaseofmindfulnessasafactorforawakeningonceithasarisen.“Andwhatisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…onceithasarisen?Therearequalitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…onceithasarisen.“Andwhatisthefoodforthearisingofunarisenpersistenceasafactorforawakening,orforthegrowth&increaseofpersistence…onceithasarisen?Thereisthepotentialforeffort,thepotentialforexertion,thepotentialforstriving.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenpersistenceasafactorforawakening,orforthegrowth&increaseofpersistence…onceithasarisen.“Andwhatisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofrapture…onceithasarisen?Therearequalitiesthatactasafootholdforraptureasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofrapture…onceithasarisen.“Andwhatisthefoodforthearisingofunarisencalmasafactorforawakening,orforthegrowth&increaseofcalm…onceithasarisen?Thereisphysicalcalm&thereismentalcalm.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisencalmasafactorforawakening,orforthegrowth&increaseofcalm…onceithasarisen.“Andwhatisthefoodforthearisingofunarisenconcentrationasafactorforawakening,orforthegrowth&increaseofconcentration…onceithasarisen?Therearethemesforcalm,themesfornon-distraction[thesearethefourestablishingsofmindfulness—seeMN44].Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenconcentrationasafactorforawakening,orforthegrowth&increaseofconcentration…onceithasarisen.

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“Andwhatisthefoodforthearisingofunarisenequanimityasafactorforawakening,orforthegrowth&increaseofequanimity…onceithasarisen?Therearequalitiesthatactasafootholdforequanimityasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenequanimityasafactorforawakening,orforthegrowth&increaseofequanimityasafactorforawakeningonceithasarisen.Thehindrances.“Now,whatislackoffoodforthearisingofunarisensensualdesire,orforthegrowth&increaseofsensualdesireonceithasarisen?Thereisthethemeofunattractiveness.Tofosterappropriateattentiontoit:Thisislackoffoodforthearisingofunarisensensualdesire,orforthegrowth&increaseofsensualdesireonceithasarisen.“Andwhatislackoffoodforthearisingofunarisenillwill,orforthegrowth&increaseofillwillonceithasarisen?Thereisawareness-release[throughgoodwill,compassion,empatheticjoy,orequanimity].Tofosterappropriateattentiontothat:Thisislackoffoodforthearisingofunarisenillwill,orforthegrowth&increaseofillwillonceithasarisen.“Andwhatislackoffoodforthearisingofunarisensloth&drowsiness,orforthegrowth&increaseofsloth&drowsinessonceithasarisen?Thereisthepotentialforeffort,thepotentialforexertion,thepotentialforstriving.Tofosterappropriateattentiontothem:Thisislackoffoodforthearisingofunarisensloth&drowsiness,orforthegrowth&increaseofsloth&drowsinessonceithasarisen.“Andwhatislackoffoodforthearisingofunarisenrestlessness&anxiety,orforthegrowth&increaseofrestlessness&anxietyonceithasarisen?Thereisstillnessofawareness.Tofosterappropriateattentiontothat:Thisislackoffoodforthearisingofunarisenrestlessness&anxiety,orforthegrowth&increaseofrestlessness&anxietyonceithasarisen.“Andwhatislackoffoodforthearisingofunarisenuncertainty,orforthegrowth&increaseofuncertaintyonceithasarisen?Therearequalitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisislackoffoodforthearisingofunarisenuncertainty,orforthegrowth&increaseofuncertaintyonceithasarisen.”

ThusappropriateattentionprovidesaframeworkforlookingattheDhammanotonlyasitispresentedinateaching,butalsoasitpresentsitselfdirectly—asdhammas—asexperiencesencounteredbythemind.Andtheframeworkdoesn’tstopwiththeactoflooking:Thewayyoulookisactuallyatypeofkammathat,

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whendoneappropriately,shapesthoseexperiencesinawaythatpromotesthegoalofthepractice.Inthiswayappropriateattentionshadesintothefourthfactorforstream-entry.

PracticeinaccordancewiththeDhamma.OnceyouhavegainedasenseoftheDhammaandthedutiesitentailsthroughappropriateattention,theremainingstepistopracticeinaccordancewiththeDhammasoastobringthosedutiestocompletion.Thesuttasdefinethisstepasfollows:

“Ifamonkpracticesforthesakeofdisenchantment,dispassion,&cessationwithregardtoaging-&-death…birth…becoming…clinging/sustenance…craving…feeling…contact…thesixsensemedia…name-&-form…consciousness…fabrications…ignorance,hedeservestobecalledamonkwhopracticestheDhammainaccordancewiththeDhamma.”–SN12:67

“ForamonkpracticingtheDhammainaccordancewiththeDhamma,whataccordswiththeDhammaisthis:thathekeepcultivatingdisenchantmentwithregardtoform,thathekeepcultivatingdisenchantmentwithregardtofeeling,thathekeepcultivatingdisenchantmentwithregardtoperception,thathekeepcultivatingdisenchantmentwithregardtofabrications,thathekeepcultivatingdisenchantmentwithregardtoconsciousness.”–SN22:39

SN22:40–41addthatthisistobedonebyremainingfocusedonstress,inconstancy,andnot-selfwithregardtothefiveaggregates.

Aswiththefirsttwofactorsforstream-entry,theabilitytodevelopdispassionforthingsthatordinarilyincitepassionrequiresatwofoldpractice:adaptingyouractionstofollowinlinewiththeDhamma(ratherthantryingtoadapttheDhammatofollowyourownpreferences),andrefiningyourunderstandingoftheDhammaasitistestedinexperience.

MN61offersexplicitinstructionsonhowthisistobedone.

“Whatdoyouthink,Rāhula:Whatisamirrorfor?”“Forreflection,sir.”“Inthesameway,Rāhula,bodilyactions,verbalactions,&mentalactionsaretobedonewithrepeatedreflection.“Wheneveryouwanttoperformabodilyaction,youshouldreflectonit:‘ThisbodilyactionIwanttoperform—woulditleadtoself-affliction,totheafflictionofothers,ortoboth?Isitanunskillfulbodilyaction,with

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painfulconsequences,painfulresults?’If,onreflection,youknowthatitwouldleadtoself-affliction,totheafflictionofothers,ortoboth;itwouldbeanunskillfulbodilyactionwithpainfulconsequences,painfulresults,thenanybodilyactionofthatsortisabsolutelyunfitforyoutodo.Butifonreflectionyouknowthatitwouldnotcauseaffliction…itwouldbeaskillfulbodilyactionwithhappyconsequences,happyresults,thenanybodilyactofthatsortisfitforyoutodo.“Whileyouareperformingabodilyaction,youshouldreflectonit:‘ThisbodilyactionIamdoing—isitleadingtoself-affliction,totheafflictionofothers,ortoboth?Isitanunskillfulbodilyaction,withpainfulconsequences,painfulresults?’If,onreflection,youknowthatitisleadingtoself-affliction,toafflictionofothers,orboth…youshouldgiveitup.Butifonreflectionyouknowthatitisnot…youmaycontinuewithit.“Havingperformedabodilyaction,youshouldreflectonit…If,onreflection,youknowthatitledtoself-affliction,totheafflictionofothers,ortoboth;itwasanunskillfulbodilyactionwithpainfulconsequences,painfulresults,thenyoushouldconfessit,revealit,layitopentotheTeacherortoaknowledgeablecompanionintheholylife.Havingconfessedit…youshouldexerciserestraintinthefuture.Butifonreflectionyouknowthatitdidnotleadtoaffliction…itwasaskillfulbodilyactionwithhappyconsequences,happyresults,thenyoushouldstaymentallyrefreshed&joyful,trainingday&nightinskillfulqualities.[Similarlyforverbalactionsandmentalactions,althoughthefinalparagraphconcerningmentalactionssays:]“Havingperformedamentalaction,youshouldreflectonit.…If,onreflection,youknowthatitledtoself-affliction,totheafflictionofothers,ortoboth;itwasanunskillfulmentalactionwithpainfulconsequences,painfulresults,thenyoushouldfeeldistressed,ashamed,&disgustedwithit.Feelingdistressed…youshouldexerciserestraintinthefuture.Butifonreflectionyouknowthatitdidnotleadtoaffliction…itwasaskillfulmentalactionwithhappyconsequences,happyresults,thenyoushouldstaymentallyrefreshed&joyful,trainingday&nightinskillfulqualities.”–MN61

Theprocessofself-examinationrecommendedinthispassageincludestheprinciplesdiscussedunderthefirstthreefactorsforstream-entry.Youpayappropriateattentiontoyourownintentionsandactions,andtotheirresults,toseewhethertheyqualifyasskillfulorunskillful.Ifyounoticethatanyofyourbodilyorverbalactionshaveledtoharmfulresults,youapproachapersonof

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integrityandlistentohis/heradvice.InthiswayyoucombinethetwoprinciplesthatIti16&17recommendasthemosthelpfulinternalandexternalprinciplesforawakening:appropriateattentionandfriendshipwithadmirablepeople.It’snocoincidencethatthesearepreciselythetwoprinciplesrecommendedinthediscoursetotheKālāmas.

Self-examinationofthissort,however,sharesyetanotherfeaturewiththefirstfactorforstream-entry:theneedforintegrity.Justasyourintegrityisaprerequisiteforyourabilitytodetectintegrityinothers,sotooitisaprerequisiteforyourabilitytogaugethetruenatureofyourintentionsandtheresultsofyouractions.Thesearecommonlythetwoareasofexperiencewherepeopleareleasthonestwiththemselves.Yet,foryourpracticetoaccordwiththeDhamma,youmustresistanyhabitualtendencytobelessthantotallyscrupulousaboutthem.Thisiswhy,asaprefacetotheaboveadvice,thesuttashowstheBuddhalecturingontheimportanceoftruthfulnessasthemostessentialqualityforapersononthepath.

AlthoughRāhulareportedlyreceivedtheaboveadvicewhenhewasachild,MN19maintainsthattheprinciplesitcontainscanleadallthewaytofullawakening.Thismeans,ofcourse,thattheycanleadtothefirstlevelofawakening,whichisstream-entry.

Stream-entryisoftencalledthearisingoftheDhammaeye.Whatstream-enterersseewiththisDhammaeyeisalwaysexpressedinthesameterms:

ThenVen.AssajigavethisexpositionofDhammatoSāriputtathewanderer:

“Whateverphenomenaarisefromacause:theircause

&theircessation.SuchistheteachingoftheTathāgata,

theGreatContemplative.”

ThentoSāriputtathewanderer,asheheardthisexpositionofDhamma,therearosethedustless,stainlessDhammaeye:“Whateverissubjecttooriginationisallsubjecttocessation.”–MvI.23.5

Asubsequentpassageshowsthattheconcept“allthatissubjecttoorigination”occursinconjunctionwithaglimpseofwhatstandsinoppositionto“allthatissubjecttoorigination”—inotherwords,theunfabricated:deathlessness.

[Immediatelyafterattainingthestream]SāriputtathewandererwenttoMoggallānathewanderer.Moggallānathewanderersawhimcomingfrom

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afarand,onseeinghim,said,“Brightareyourfaculties,myfriend;pure&clearyourcomplexion.CoulditbethatyouhaveattainedtheDeathless?”“Yes,myfriend,Ihave.”–MvI.23.5

ThesuttasdescribetheexperienceoftheDeathlessinonlythesketchiestterms.Whatlittledescriptionthereis,isintendedtoshowthattheDeathlessliesbeyondmostlinguisticcategories.However,thereareafewindicatorstoshowwhattheDeathlessisnot.

Tobeginwith,itcannotbedescribedasastateofeitherexistencenornon-existence.

Ven.MahāKoṭṭhita:“Withtheremainderlessfading&cessationofthesixspheresofcontact[vision,hearing,smell,taste,touch,&intellection]isitthecasethatthereisanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“Withtheremainderlessfading&cessationofthesixspheresofcontact,isitthecasethatthereisnotanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“…isitthecasethattherebothis&isnotanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“…isitthecasethatthereneitherisnorisnotanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“Beingasked…ifthereisanythingelse,yousay,‘Don’tsaythat,myfriend.’Beingasked…ifthereisnotanythingelse…iftherebothis&isnotanythingelse…ifthereneitherisnorisnotanythingelse,yousay,‘Don’tsaythat,myfriend.’Now,howisthemeaningofthisstatementtobeunderstood?”Ven.Sāriputta:“Saying‘…isitthecasethatthereisanythingelse…isitthecasethatthereisnotanythingelse…isitthecasethattherebothis&isnotanythingelse…isitthecasethatthereneitherisnorisnotanythingelse,’oneisobjectifyingnon-objectification.Howeverfarthesixspheresofcontactgo,thatishowfarobjectificationgoes.Howeverfarobjectificationgoes,thatishowfarthesixspheresofcontactgo.Withtheremainderlessfading&cessationofthesixspheresofcontact,therecomestobethecessation,theallayingofobjectification.”–AN4:173

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Second,thedimensionoftheDeathlessisnotdevoidofawareness,althoughtheawarenesshere—becauseitisunfabricated—liesapartfromtheconsciousnessincludedinthefiveaggregatesoffabricatedexperience.

“Monks,thatdimensionshouldbeexperiencedwheretheeye[vision]ceasesandtheperception[mentallabel]offormfades.Thatdimensionshouldbeexperiencedwheretheearceasesandtheperceptionofsoundfades…wherethenoseceasesandtheperceptionofaromafades…wherethetongueceasesandtheperceptionofflavorfades…wherethebodyceasesandtheperceptionoftactilesensationfades…wheretheintellectceasesandtheperceptionofideafades:Thatdimensionshouldbeexperienced.”–SN35:114

“Havingdirectlyknowntheextentofdesignationandtheextentoftheobjectsofdesignation,theextentofexpressionandtheextentoftheobjectsofexpression,theextentofdescriptionandtheextentoftheobjectsofdescription,theextentofdiscernmentandtheextentoftheobjectsofdiscernment,theextenttowhichthecyclerevolves:Havingdirectlyknownthat,themonkisreleased.[Tosaythat,]‘“Themonkreleased,havingdirectlyknownthat,doesnotsee,doesnotknow”ishisopinion,’thatwouldbemistaken.”–DN15

Consciousnesswithoutsurface,withoutendluminousallaround:

Herewater,earth,fire,&windhavenofooting.Herelong&short,

coarse&fine,fair&foul,

name&formareallbroughttoanend.Withthecessationof[theaggregateof]consciousness,

eachisherebroughttoanend.–DN11

“Consciousnesswithoutsurface,withoutend,luminousallaround,isnotexperiencedthroughthesolidityofearth,theliquidityofwater,theradianceoffire,thewindinessofwind,thedivinityofdevas[andsoonthroughalistofthevariouslevelsofgodhoodandthento]theallnessoftheAll[i.e.,thesixsensespheres].”–MN49

“Evenso,Vaccha,anyform…feeling…perception…fabrication…consciousnessbywhichonedescribingtheTathāgatawoulddescribehim:

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ThattheTathāgatahasabandoned,itsrootdestroyed,madelikeapalymrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.Freedfromtheclassificationofform…feeling…perception…fabrications…consciousness,Vaccha,theTathāgataisdeep,boundless,hardtofathom,likethesea.‘Reappears’doesn’tapply.‘Doesnotreappear’doesn’tapply.‘Bothdoes&doesnotreappear’doesn’tapply.‘Neitherreappearsnordoesnotreappear’doesn’tapply.”–MN72

“Freed,dissociated,&releasedfromtenthings,Bāhuna,theTathāgatadwellswithunrestrictedawareness.Whichten?Freed,dissociated,&releasedfromform,theTathāgatadwellswithunrestrictedawareness.Freed,dissociated,&releasedfromfeeling…Freed,dissociated,&releasedfromperception…Freed,dissociated,&releasedfromfabrications…Freed,dissociated,&releasedfromconsciousness…Freed,dissociated,&releasedfrombirth…Freed,dissociated,&releasedfromaging…Freed,dissociated,&releasedfromdeath…Freed,dissociated,&releasedfromstress…Freed,dissociated,&releasedfromdefilement,theTathāgatadwellswithunrestrictedawareness.“Justasared,blue,orwhitelotusborninthewaterandgrowinginthewater,risesupabovethewaterandstandswithnowateradheringtoit,inthesamewaytheTathāgata—freed,dissociated,&releasedfromthesetenthings—dwellswithunrestrictedawareness.”–AN10:81

Thesearenotthewordsofapersonwhohasfoundreleaseinunconsciousness.

Finally,althoughtheDeathlessissometimescalledconsciousnesswithoutsurface,withoutend,itisnottobeconfusedwiththeformlessstageofconcentrationcalledthedimensionoftheinfinitudeofconsciousness.Oneofthemaindifferencesbetweenthetwoisthatthedimensionoftheinfinitudeofconsciousnessisfabricatedandwilled(seeMN140).Theelementofwill,though,canbeveryattenuatedwhileoneisinthatdimension,andonlythesubtlestdiscernmentcanferretitout.Onewayoftestingforitistoseeifthereisanysenseofidentificationwiththeknowing.Ifthereis,thenthereisstilltheconceitofI-makingandmy-makingappliedtothatstate.Anothertestistoseeifthereisanysensethattheknowingcontainsallthingsoristheirsource.Ifthereis,thenthereisstillfabricationinthatstateofmind,forwhentheDeathlessisfullycomprehended,thesenseofunrestrictedawarenessascontainingoractingasthesourceofotherthingsisseentobeanignorantconceit.

“Thereisthecase,monks,whereanuninstructedrun-of-the-millperson…perceivesunbindingasunbinding.Perceivingunbindingasunbinding,he

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supposesthingsaboutunbinding,hesupposesthingsinunbinding,hesupposesthingscomingoutofunbinding,hesupposesunbindingas‘mine,’hedelightsinunbinding.Whyisthat?Becausehehasnotcomprehendedit,Itellyou.…“AmonkwhoisaWorthyOne,devoidofeffluents—whohasattainedcompletion,finishedthetask,laiddowntheburden,attainedthetruegoal,destroyedthefettersofbecoming,andisreleasedthroughrightknowledge…directlyknowsunbindingasunbinding.Directlyknowingunbindingasunbinding,hedoesn’tsupposethingsaboutunbinding,doesn’tsupposethingsinunbinding,doesn’tsupposethingscomingoutofunbinding,doesn’tsupposeunbindingas‘mine,’doesn’tdelightinunbinding.Whyisthat?Becausehehascomprehendedit,Itellyou.”–MN1

However,inlinewiththeinstructionstoGotamīandUpāli,thetruetestofanexperienceofstream-entryisnotinitsdescription,buttheresultsitproduces.Thetextsdescribetheseintwoways:fourfactorsthatcharacterizeapersonwhohasenteredthestream,andthreefettersthatstream-entryautomaticallycuts.

Thefourfactors,accordingtoAN10:92,are:verifiedconvictionintheBuddha,verifiedconvictionintheDhamma,verifiedconvictionintheSaṅgha,and“virtuesthatareappealingtothenobleones—untorn,unbroken,unspotted,unsplattered,liberating,praisedbythewise,ungrapsedat,leadingtoconcentration.”Thethreefettersare:self-identificationviews,uncertainty,andgraspingathabits&practices.

Thetwolistsfindcommongroundintheexperienceofthepathtostream-entry.Asthepath—thenobleeightfoldpath—yieldstothefruitofstream-entry,youseethatalthoughordinaryactioncanleadtopleasant,unpleasant,ormixedresultsontheleveloffabricatedexperience,thenobleeightfoldpathisaformofactionthatgoesbeyond,totheendofaction(seeAN4:237).ThisexperiencecutsthroughanydoubtoruncertaintyaboutthetruthoftheBuddha’sawakening,thusverifyingyourconvictionintheBuddha,Dhamma,andSaṅgha.Havingseentheresultsthatordinaryactionsdohaveonthefabricatedlevel,however,youwouldn’tdaretransgressthefiveprecepts,thehabitsthatembodythevirtuesappealingtothenobleones(seeAN8:39).Still,becausetheDeathlessistheendofaction,youdon’tgraspathabitsandpracticesasthegoalin&ofthemselves.Andbecauseyouhaveseentheaggregatesofform,feeling,perception,fabrications,andconsciousnessfadeawayintheexperienceoftheDeathless,youwouldneverconstructaviewofself-identificationaroundthem.

Thetextsdescribetheresultsofstream-entryinsomedetail:

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ToUpālithehouseholder,ashewassittingrightthere,therearosethedustless,stainlessDhammaeye:“Whateverissubjecttooriginationisallsubjecttocessation.”Then—havingseentheDhamma,havingreachedtheDhamma,knowntheDhamma,plungedentirelyintotheDhamma,havingcrossedover&beyonddoubt,havinghadnomorequestioning—UpālithehouseholdergainedfearlessnessandbecameindependentofotherswithregardtotheTeacher’smessage.–MN56

“Andhowisoneafflictedinbodybutunafflictedinmind?Thereisthecasewhereawell-instructeddiscipleofthenobleones…doesn’tassumeformtobetheself,ortheselfaspossessingform,orformasintheself,ortheselfasinform.Heisn’tobsessedwiththeideathat‘Iamform’or‘Formismine.’Asheisn’tobsessedwiththeseideas,hisformchanges&alters,buthedoesn’tfallintosorrow,lamentation,pain,distress,ordespairoveritschange&alteration.“Hedoesn’tassumefeeling…perception…fabricationstobetheself.…“Hedoesn’tassumeconsciousnesstobetheself,ortheselfaspossessingconsciousness,orconsciousnessasintheself,ortheselfasinconsciousness.Heisn’tobsessedwiththeideathat‘Iamconsciousness’or‘Consciousnessismine.’Asheisn’tobsessedwiththeseideas,hisconsciousnesschanges&alters,buthedoesn’tfallintosorrow,lamentation,pain,distress,ordespairoveritschange&alteration.“This,householder,ishowoneisafflictedinbodybutunafflictedinmind.”–SN22:1

That,too,saytheskilled,isabindingknot:thatindependenceonwhichyouregardanotherasinferior.Soamonkshouldn’tbedependent

onwhat’sseen,heard,orsensed,oronhabits&practices;

norshouldheconjureaviewintheworldinconnectionwithknowledgeorhabits&practices;

shouldn’ttakehimselftobe“equal”;

shouldn’tthinkhimselfinferiororsuperlative.…

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Abrahmannotledbyhabitsorpractices,gonetothebeyond

—Such—doesn’tfallback.–Sn4:5

Althoughthetraditionallistsoftheresultsofstream-entryprovidestringentstandardsforjudgingone’sownattainment,thetexts—andlivingBuddhisttraditionstoday—recordmanyinstancesofpeoplewhohaveover-estimatedtheirattainment.Thuswhenyouhavewhatseemstobeanattainmentofthissort,youhavetoexamineitcarefullyandtestthemindtoseeifthethreefettersareactuallycut.Andbecausetheattainmentitselfiswhatprovesordisprovestheauthorityandauthenticityofthetexts,aswellastheintegrityofyourteachers,youareultimatelyleftwithonlyoneguaranteeofyourattainment:yourownintegrity,whichyouhopehasbeenadequatelydevelopedalongthepath.InkeepingwiththeprinciplethattheDhammaisultimatelyaqualityofthemindasembodiedintheentireperson,theonlywayyoucanultimatelygaugethetruthoftheDhammaisifyouasapersonaretrue.

Becausetheattainmentofstream-entrycanmakesuchanenormousdifferenceinyourlife,itiswortheveryounceofintegrityneededtoattainitandtoascertaintheattainment.

ThentheBlessedOne,pickingupalittlebitofdustwiththetipofhisfingernail,saidtothemonks,“Whatdoyouthink,monks?Whichisgreater:thelittlebitofdustIhavepickedupwiththetipofmyfingernail,orthegreatearth?”“Thegreatearthisfargreater,lord.ThelittlebitofdusttheBlessedOnehaspickedupwiththetipofhisfingernailisnexttonothing.It’snotahundredth,athousandth,aonehundred-thousandth…whencomparedwiththegreatearth.”“Inthesameway,monks,foradiscipleofthenobleoneswhoisconsummateinview,anindividualwhohasbrokenthrough[tostream-entry],thesuffering&stresstotallyended&extinguishedisfargreater.Thatwhichremainsinthestateofhavingatmostsevenremaininglifetimesisnexttonothing.It’snotahundredth,athousandth,aonehundred-thousandth,whencomparedwiththepreviousmassofsuffering.That’showgreatthebenefitisofbreakingthroughtotheDhamma,monks.That’showgreatthebenefitisofobtainingtheDhammaeye.”–SN13:1

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Forapersonwhohasbeenrelievedofthismuchsuffering,thequestionofthehistoricalBuddhabecomesirrelevant.IfthegenuineDeathlessisnotthehistoricalBuddha’sattainment,it’swhatagenuineBuddhawouldhaveattained.TheDhammaleadingtothisattainmentcouldnothavecomefromanyoneelse.AsSN22:87quotestheBuddhaassaying,“OnewhoseestheDhammaseesme,”i.e.,theaspectoftheBuddhathatreallymatters,theaspectsignalingthattotalfreedom,thetotalendofsuffering,isanattainablegoal.

Soledominionovertheearth,goingtoheaven,lordshipoverallworlds:

thefruitofstream-entryexcelsthem.–Dhp178

Theseareaudaciousclaims,andtheyobviouslyrequireanapproachmoreaudaciousthanthehistoricalmethodtotestthem.Asthesuttasindicate,nothinglessthangenuineintegrityofcharacter,developedthroughcarefultrainingandpractice,willsuffice.Giventhat“dhamma”meansbothteachingandqualityofmind,itstandstoreasonthattruthofcharacterisneededtomeasurethetruthoftheteaching.Onlytruepeoplecanknowthetruthofthesuttas’claims.Thismayseemanexclusionaryorelitistthingtosay,butactuallyit’snot.Thesortofeducationneededtomasterthehistoricalmethodisn’topentoeveryone,butintegrityis—ifyouwanttodevelopit.Thesuttassaythatthebestthingsinlifeareavailabletothosewhoaretrue.Theonlyquestioniswhetheryou’retrueenoughtowanttoknowifthey’reright.

A Note on the Translations

ThetranslationscontainedinthesevolumesarebasedontheThaieditionofthePaliCanon,althoughIoccasionallymadeuseofvariantreadingsfoundinothereditions.

Peoplewhoarenotfamiliarwiththesuttasmayfindtheirstyledifficulttorelateto.ThePaliCanonwas,originally,anentirelyoraltradition.Asaresult,ittendstobeterseinsomeareasandrepetitiveinothers.I’vemadeanefforttocutasmanyoftherepetitionsaspossible,butI’llhavetoaskyourpatienceforthosethatremain.Thinkofthemastherefrainsinapieceofmusic.Also,whentheBuddhaisreferringtomonksdoingthisandthat,keepinmindthathisaudiencewasfrequentlycomposedentirelyofmonks.Thecommentariesstatethattheword“monk”includesanyone—maleorfemale,layorordained—whoisseriousaboutthepractice,andthismeaningshouldalwaysbekeptinmind.Iapologizeforthegenderbiasinthetranslations.AlthoughIhavetriedtofigureoutwaysto

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minimizeit,Ifindmyselfstymiedbecauseitissothoroughlyembeddedinaliteratureoriginallyaddressedtomalemonastics.

Someofthesuttashavetheirownintroductions,andsomehaveexplanatorynotes,whichareplacedineachcaseattheendofthesutta.Thesenotesarebasedprimarilyonpassagesfoundinothersuttas,andoccasionallyonpassagesfromtheextensivecommentarialliteraturethathasformedaroundthesuttasoverthecenturies.Many,butnotall,Theravadinsregardthecommentariesasauthoritative,butthequestionsaskedandansweredbythecommentatorsoftenfallintothelistofquestionsthatMN2classifiesasinappropriateforattention.Twoexamplesarethequestionsofwhetherornotthereisaself;and,ifthereisnoself,whatconstitutesahumanbeing.Tomakethesuttasanswerthesequestionsislikedeformingaroundpegtofititintoasquarehole:Youmightgetsomethingtofillthesquare,butthewholepointofdesigningthepeginthefirstplacewastomakeitround.Thusamorereliablewayatgettingatthemeaningofanindividualpassageinthesuttasisfirsttoseewhatlightotherpassagesinthesamestratumofliterature,addressingthesamequestions,maythrowonit.Thecommentaries,intheareaswheretheyseemtoaccordwiththelineofinquiryinthesuttas,canthenbeconsultedassecondarysources.Thustheapproachtakenhere.

Theformatofthesuttas—asdialoguesanddiscoursesgivenatspecifictimesandplaces—helpstoemphasizeoneoftheiranalogiesfortheBuddha’steachings:asmedicineforspecificillnessesofthemind.Toseetheteachingsappliedtospecificsituationshelpsgivethemcontext,providingasenseofwhichmedicineisappropriateforwhichdisease.However,theweaknessofthisapproachisthatoverarchingprinciplesandinterrelationshipscansometimesgetlostintheparticulars.Toovercomethisshortcoming,manyofthesuttasherearecross-referencedtoothersuttasinthecollection.Irecommendthatyoufollowthesecross-referenceswhereveryoufindthemattheendofasuttathatholdsspecialinterestforyou,togetasenseofthelargerpatternsamongtheteachings.Thisinturnwillgiveyouabetterperspectiveonhowtoputtheteachingsofthesuttastobestuse,toseeiftheycanhelpcurethesufferingandstressafflictingyourownmind.

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TheDīghaNikāya,orLongCollection,isnamedafterthelengthnotofthecollection,butofitsindividualsuttas.Thereare34inall,manyofthemamongthemostpolishedliterarycompositionsinthePaliCanon.Thisanthologycontainscompletetranslationsofninesuttas,andpartialtranslationsoftwo.

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TheBrahmāNetBrahmajālaSutta(DN1)

Introduction

Thissutta—thefirstoftheentireSuttaPiṭaka—introducestheBuddhaasapractitionerandasateacher.BecauseitsportraitfocusesontheDhammaqualitiesthatheexemplifies,itactsasanintroductiontotheDhammaheteachesaswell.

Theportraitfallsintofoursections,eachpresentinganaspectoftheBuddha’saccomplishments:

hisattitudetowardpraiseandcriticism,hisvirtue,hisdiscernment,hisrelease.

Praise&criticism.Inthefirstsectionofthesutta,theBuddhameetswiththemonksafteradayandnightinwhichheandthemonkshavehadtolistentotwowanderersofothersectsarguingastowhethertheBuddhashouldbecriticizedorpraised.Hecounselsthemonksnottolettheirmindsbeaffectedbysuchdiscussions,hisreasoningbeingthatonlyifthemindisunaffectedcanitseeclearlywhatistrueorfalseinthewordsofcriticismorpraise—andonlythencanitrespondappropriately.Hegoesontosaythatoncethemonkshaveclearlyevaluatedwhatissaid,theycanexplainwhatisfalseinthecriticismandtrueinthepraise.Ofcourse,theconverseisalsopossible—thatthecriticismcouldbetrueorthepraisefalse—andthereareotherpassagesintheCanon,suchasDhp76–77,thatunderlinetheimportanceofappreciatingandbenefittingfromcriticismwhenitpointsoutgenuinefaults.Buthere,giventhattheremainderofthesuttaisdevotedtopraiseoftheBuddha,theemphasisisonthetruthofthepraise.Themainquestion,bothinthissectionandintheremainderofthesutta,iswhatsortofpraisedoestheBuddhajustice.

It’salsoworthnotingthathere,asintherestoftheSuttaPiṭaka,theBuddhadoesn’trespondtopraisewithashowoffalsemodesty(see,forinstance,MN36andSn3:7).Theproperresponsetopraiseiseithertoremainsilentor,whenitwouldbehelpfulasateachingstrategy,tonotewherethepraiseistrue.

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Virtue.ThemanyvirtuesattributedtotheBuddhainthesecondsectionofthesuttaareattributedinothersuttasintheDīghaNikāyatotheidealmembersofhismonasticSaṅghaaswell.Althoughthelistislong,itcomesnowhereneartocoveringalltherulesthattheBuddhaformulatedforhismonks.Instead,itfocusesontherulesthatwouldbemostapparenttoBuddhistlayfollowersandtofollowersofotherreligions.IntheVinaya,thesectionoftheCanondealingwithmonasticrules,theBuddha’sreasonsforformulatingtherulesfallintothreemaincategories:toinspirefaithinothers,tohelpthemonksandnunscleansetheirmindsofdefilement,andtofosterharmonywithinthemonasticcommunities.Inthecontextofthissutta,thelistofvirtuesseemsfocusedprimarilyonrulesfallingintothefirstcategory,butthediscussionsofthesamelistinothersuttasoftheDīghaNikāyashowthattheyfallintothesecondcategoryaswell.

AspecialfeatureofthelististheamountofspaceitdevotestotypesofwronglivelihoodthattheBuddhaandhismonksavoid.ThedetailedlistinggivenhereismuchmoreextensivethaneventheVinaya’sdiscussionofthetopic.

Discernment.ThelongestsectionofthesuttaisdevotedtotheBuddha’sanalysisof62viewsandhisreasonsforrejectingthem.Ratherthansayingthatallviewsleadtothesamegoal,theBuddhamakesclearthatalthoughallviewsinspireaction,theactionstheyinspireleadtomanydifferentdestinations.ThispointissoimportantthatthecompilersoftheDīghaNikāyanotonlychosethissuttatoopenthecollection,butalsofolloweditwithanothersuttafocusedonthesametheme.ThecompilersoftheMajjhimaNikāyaalsoopenedtheircollectionwithtwosuttasthatclearlypointoutwhattheteachingisnot,atthesametimeusingtheirexplanationofwhyit’snotthat,todemonstratewhatitis.ThisteachingstrategyisinlinewiththeBuddha’sstatementinMN117,thattheroleofrightviewbeginsbydistinguishingrightviewfromwrong.

The62viewsthattheBuddhaanalyzesfalllooselyintotwomaingroups:theoriesofthepastandtheoriesofthefuture.Isay“loosely”becausesomeofthetheories,eventhoughtheyarelistedinoneofthesetwogroups,don’tclearlyfallintoeither.Theoriesofthepastthatclearlybelongtothefirstgroupdealwiththequestionofwhetherthesoulandcosmosareeternal,partiallyeternal,orarosefortuitouslyoutofnothing.However,thisgroupalsoincludestheoriesaddressingthequestionofwhetherthecosmosisfiniteorinfinite,alongwithaseriesofagnosticpositions—called“eel-wriggling”—wheretheirproponents,throughfearorstupidity,refusetotakeapositiononanyissue.Theoriesofthefuturethatclearlybelongtothesecondgroupdealwiththequestionofwhethertheselfsurvivesdeathand,ifso,whatshapeittakesinitssurvival.However,thisgroupalsoincludestheoriesofhowtheselfattainsunbinding(nibbāna)inthehere-and-now.

Takenontheirown,thesetheoriesclearupfourimportantmisunderstandingsaboutearlyBuddhismandthecontextinwhichitwastaught.Tobeginwith,theexistenceoftheoriesdenyingpastlifetimesontheonehand(17–18)andfuturelivesontheother(51–57)disprovesthecommonmisunderstandingthateveryoneintheBuddha’stime

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believedinrebirth,andthattheBuddhaadoptedtheideaofrebirthbyunthinkinglypickingitupfromthisculture.Thefactthatthetopicwasdebatedshowedthatthepossibilityofnorebirthwasintheair,andthattheBuddha’schoicetoteachrebirthwasconsciousanddeliberate.

Second,theterm“unbinding”inthesetheoriesisdefinedasthepeacefoundinthepleasuresofthesensesandthefourjhānas(statesofmentalabsorption).So,obviously,itcarriesnoconnotationsofextinction.ThislendssupporttothepointthattheBuddha’suseofthewordunbindingforhisgoalalsodidnotmeanextinction,apointfurthersupportedbythefactthatherefusedtodefinethearahantafterdeathasexisting,notexisting,both,orneither.Because,intheBuddha’sperspective,beingsaredefinedbytheirattachments(SN23:2),andbecausearahantshavenoattachments,thereisnowaythattheycanbedefinedordescribedinanywayatall.

Third,theway“self”(attā)isdefinedintheannihilationistviews(51–57)showsthattheconceptofselfintheBuddha’stimedidnot—contrarytowhatisoftenbelieved—alwayshavetomeananeternallyexistingself.Ineachoftheseviews,theselfisdefinedinsuchawaythatitwillbeannihilatedatdeath.

Fourth,20oftheviews(1–3,5–7,9–11,17,52–57,and59–62)arebasedonmeditativeexperiences:jhāna,theformlessstates,andknowledgeofpreviouslivesthatcanbegainedbasedonjhāna.Thisfactcorrectstwomisunderstandings:one,thatthepracticeofjhānabeganwiththeBuddha;andtwo,thatanyinsightcomingfromaconcentratedmindcanbetrustedtobetrue.IftheBuddhawerethefirsttohavediscoveredjhāna,noneofthesecaseswouldhaveoccurredintimefortheBuddhatorefutethem.Ifallinsightscomingfromconcentrationwerereliable,noonewouldmisinterpretwhattheirmeditativeexperiencesmeant.

Afeaturecommontoalmostallofthe62theoriesisthattheyarephrasedintermsofselfandcosmos—inotherwords,inthesametermsaswhattheBuddhadescribesas“becoming”(bhava):theactoftakingonanidentityinaparticularworldofexperience(seeTheParadoxofBecoming).Becausethecravingthatleadstofurtherbecomingisthecauseofsufferingandstress,theBuddhadoesnotattempttorefutethesetheoriesbytakingadifferentpositionframedinthesameterms.Instead,heapproachesandrejectsthesetheoriesfromanotherframeworkentirely:thatofkammaanddependentco-arising(paṭiccasamuppāda).

Withinthisframework,thequestionbecomesnot“Cantheseviewsbereasonablydefended?”Itbecomes,“Isitskillfulkammatoholdtotheseviews?”ThisfallsinlinewithVajjiyaMāhita’sstatementinAN10:94where,indefendingtheBuddhaagainstsomewandererswhoaccusetheBuddhaofbeinganihilistwhodoesn’tteachanything,hesays“Itellyou,venerablesirs,thattheBlessedOnerighteouslydeclaresthat‘Thisisskillful.’Hedeclaresthat‘Thisisunskillful.’Declaringthat‘Thisisskillful’and‘Thisisunskillful,’heisonewhohasdeclared(ateaching).Heisnotanihilist,onewhodoesn’tdeclareanything.”Attheendofthatsutta,theBuddhaaffirmsthatVajjiyahas

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defendedhimwell.Butofcourse,theteachingdoesn’tendthere.InAN2:19theBuddhaexhortsthemonkstoabandonwhatisunskillfulandtodevelopwhatisskillful.Sothequestioncomesdownto:Shouldtheseviews,asatypeofmentalkamma,beabandonedordeveloped?

ThisiswhytheBuddha’sanalysisofviewshereinDN1focuseslessonthecontentoftheviewsandmoreonthekammaofholdingtothem:theactionsthatleadtothem,andthekammicdestinationthatholdingthemcanleadto.Theverdictinall62casesisthattheviewsshouldbeabandoned.TheBuddha’sanalysisofthekammaoftheseviewsinthissectionofthesuttaisanexample,then,ofrightviewinaction:howtousetheteachingsonkammaanddependentco-arisingtoletgoofactionsleadingtosuffering.Takentogetherwiththefollowingsection,ontheBuddha’srelease,thissectionprovidesaclearcontrasttothe62viewsbyshowingtheexcellentkammicconsequencesofadoptingtheBuddha’sgeneralapproachtoviewsasaformofkamma.

Hisapproachisobviouslyinspiredbythethreeknowledgeshegainedonthenightofhisawakening:

(a)knowledgeofpreviouslives;(b)knowledgeofthedeathandrebirthofbeingsbasedontheiractions

(kamma),whichinturnarebasedontheirviews;and(c)releasefromrebirththatcomesfromadoptingrightview,i.e.,viewing

actionintermsofthefournobletruths.

a.Fromthefirstknowledge:AstheBuddhapointsout,viewsarebasedonpreviousactionsandexperiences,andinmanyinstances—citedexplicitlyinthesectiononviewsdealingwiththepast,andimplicitlyintheviewsonannihilationandnibbānahere-and-now—theseactionsandexperiencescanbetracedtopreviouslivesand/ortoamisinterpretationofexperiencesgainedthroughmeditation.(SeeMN136onothermisunderstandingsthatcancomefrommisinterpretingpast-lifememoriesgainedinconcentration.)

b.Fromthesecondknowledge:Theactofholdingtoaviewisanactofclinging(“agitation&vacillation”inthewordsofthesutta)thatwillinspireactionsleadingtoaparticularrealmintheroundofrebirth.It’sworthnotingthatalthoughtheBuddhagoesintogreatdetailontheactionsgivingrisetosomeofthe62views,hegivesonlyabrief,generalreferencetohisknowledgeofthedestinationtowhichalltheviewslead.However,theimportanceofthislatterknowledgeisemphasizedbythefactthatitformsarefrainrepeatedagainandagainthroughoutthissectionofthesutta.Themainpointoftherefrainisthatrightview,asitovercomesclingingeventoitself,leadstoadestinationthatsurpassesthedestinationstowhichthe62viewslead.

c.Fromthethirdknowledge:Viewscanbeovercomebynotingthattheactofclingingisbasedoncraving,cravingisbasedonfeeling,andfeelingisbasedoncontact

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atthesixsensemedia.ThissequenceofconditionsisdrawnfromtheBuddha’steachingondependentco-arising,whichisanelaboratedversionofthefournobletruths.Byreplacingignoranceofthissequencewithknowledge—knowingtheorigination,passingaway,allure,drawbacksof,andescapefromfeelingsandsensorycontact—onegainsreleasefromallclingings,eventotheresultsofthisknowledge,andfromalldestinationsintherealmofbecoming.

Othersuttas—suchasMN102andSN22:81—takeasimilarapproachtoviews,focusingonthewayinwhichknowledgeofthewayinwhichviewsarefabricatedandclungtocanleadthemindtostopclingingtoviewsaltogether.Twosuttas,however,areespeciallyhelpfulinexpandingontheapproachtakenhereinDN1:SN41:3andAN10:93.

SN41:3,inadirectreferencetoDN1,notesthatthe62viewslistedhere,aswellasotherviews,allcomefromself-identityviews,whichdefinetheselfaroundanyofthefiveaggregatesofform,feeling,perception,fabrications,andconsciousness:eitheridenticalwiththeaggregate,possessingtheaggregate,intheaggregate,orcontainingtheaggregate.Theconnectionbetweenself-identityviewsandthe62viewsinthissuttacanbeclearlyseeninthetopicsoftheviewslistedhere:Onceyouassumeaself,yougetcaughtupinquestionsofwhatitis,thedimensionsoftheworldinwhichitcanfinditsnourishment,itspast,itsfutureafterdeath,andwhatconstitutesitshappinesshereandnow.Eventhefourcasesof“eel-wriggling,”oragnosticismlistedherecanbeunderstoodasmotivatedbythedesiretoprotecttheselffromtheharassmentthatcomesfromexpoundingaviewtoothers.

Theantidotetothiskindofthinkingisnottoassumethatthereisnoself—MN2counselsagainsttryingtogiveanyanswertosuchquestionsas“WhatamI?”and“DoIexist?DoInotexist?”(seethearticles,“TheNot-selfStrategy”and“TheLimitsofDescription”onthispoint).Instead,SN41:3recommendsamoresubtlestrategy:learningfrompeopleofintegrityhownottoassumeaselfinanywayaroundthefiveaggregates.Butitdoesnotexplainhowthisisdone.SN12:15advisescontemplatingtheoriginationandpassingawayofeventsintheworldofthesixsensesuntileventhenotionsof“existence”and“non-existence”don’toccurtothemind.Atthatpoint,allthatseemstoariseandpassawayisstress,arealizationthatallowsthemindtoletgoofallfabrications.Thisisitsdefinitionofrightview.

Themostimportantaspectofrightview,asnotedabove,isthatitreachesapointwhereitundercutsclingingeventoitselfandtothereleasethatcomeswhenthatlevelofclingingisabandoned.DN1itselfdoesn’texplainhow,butAN10:93givesaclue.Afterseeingthatallotherviews,becausetheyarefabricated,arestressful,andthatbecausetheyarestressful,theydon’tdeservetobeclaimedas“me”or“mine,”rightviewthenappliesthesameanalysistoitselfasafabricatedphenomenon.That’showitfindsthefullescapethatcomesfromdispassionforeveryfabrication,eventhefabricationofthepath.

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Thefactthatclingingtoviewsisovercomethroughknowledge,andnotthroughthesimpledecisionnottoformulateviews,isworthemphasizingagainandagain.AsSN22:81pointsout,suchanagnosticdecisionisafabricationbasedonignorance,andsoitcannotescapefromsufferingandstress.

Thesamepointappliestothe“eel-wrigglers”mentionedinDN1.Interestinglyenough,oneoftheissuesthateel-wrigglerswaffleonispreciselyanissueonwhichtheBuddhahimselfrefusestotakeaposition:thestatusofanarahantafterdeath.Thedifferenceisthattheeel-wrigglers’refusalisbecauseoftheirstupidityandfear;theBuddha’srefusal,however,isbecauseofhisknowledgethatanyattempttoanswerthequestionisunskillfulkammanotconducivetotheendofsuffering.Whatthismeans,ofcourse,isthatrefusingtotakeapositiononanissueisnotalwaysacaseofeel-wriggling,ashassometimesbeenclaimed.It’seel-wrigglingonlywhendoneoutofignorance,stupidity,orfear.

Release.Inthefinalsectionofthesutta,theBuddhastatestherewardofdevelopingdiscernmentintothekammaofviews:TheTathāgata—atermfortheBuddhaand,insomesuttas,forhisarahantdisciples—willneverbereborn.Freedfromallclinging,heistotallyreleasedfromsufferingandstress.

Connections.DN1connectsthesefouraspectoftheBuddha’sbehavior—hisattitudetowardpraiseandcriticism,hisvirtue,hisdiscernment,andhisrelease—bysayingthatordinarypeople,whenpraisingtheBuddha,focusonnothingmorethanhisvirtue;onlysomeoneofacutediscernmentcanpraisehiminawaythatdoesjusticetohisdiscernmentand—throughthat—tohisrelease.

OthersuttasinthePiṭaka,however,showthat,inpractice,theconnectionsamongthesefouraspectsgomuchdeeperthanthat.

Forinstance,thereisadirectrelationshipbetweentheBuddha’sdiscernmentandhisattitudetowardcriticismandpraise.AsSn4:8pointsout,IndiaintheBuddha’stimehadatraditionwhereproponentsofdifferentphilosophieswouldengageinpublicdebates.Thesuttafurthersays,though,thattheactualpurposeofsuchdebateswasn’ttoarriveatthetruth.Itwastogainpraise.ThiswaswhytheBuddhacounseledhisstudentsnottoengageinsuchdebates.However,asDN1shows,thetruepurposeofdevelopingknowledgeaboutthekammaofviewsisn’ttogainpraisefromthepublic.It’stogainreleasefromsufferingandstress.Similarly,thepurposeofdiscussion—andthisappliestothetypeofdebatesthattheBuddhawouldengagein—istoleadtotheliberationofthemind(AN3:68).

ThereisalsoadirectrelationshipbetweentheBuddha’sattitudetowardpraiseandcriticismontheonehand,andhisreleaseontheother.Praiseandcriticismare“worldlyconditions”(AN8:6–8).AsSn2:4states,oneofthefruitsofarahantshipisthatthemind,whentouchedbyworldlyconditions,isn’tshaken.

Finally,thereistherelationshipbetweentheBuddha’svirtueandhisdiscernment.

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AsDN4pointsout,virtuepurifiesdiscernment,anddiscernmentpurifiesvirtue,inthesamewaythattherighthandwashesthelefthand,andthelefthandwashestheright.Thisrelationship,too,isechoedintheBuddha’sstandardsfordebate:Apersonwasworthyoftalkingto,hesaid,onlyifthatpersonconductedthediscussioninafair,truthful,andethicalway(AN3:68).

TheconnectionsamongthefouraspectsoftheBuddha’saccomplishmentsmentionedhereareonlyafewofthemanypossibleonesthatcouldbecitedfromtheothersuttasinthePiṭaka.However,theyareenoughtoshowthattheBrahmajāla,thoughlong,isonlyanintroductiontothevirtuesoftheBuddhaandtherichesoftheDhammahetaught.Inparticular,ithastobeaugmentedbythefollowingsutta,DN2,togiveasenseoftheBuddha’sskillinthepracticeofconcentration.Still,becausetheBrahmajālaraisessuchimportantissues,helpingtomakeclearwhatkindofteachertheBuddhawasandwasnot,whattheDhammaisandwhatitisnot—alongwiththefactthatthefinalreleaseattainedandtaughtbytheBuddhaliesbeyondallthis—it’seasytoseewhyitwassuchastrongcandidatetobeplacedfirstintheSuttaPiṭakaasagatewaytotheentirecollection.

[ I ]

IhaveheardthatononeoccasiontheBlessedOnewastravelingonthehighwaybetweenRājagaha&NālandawithalargeSaṅghaofmonks,approximately500monks.

AndSuppiyathewandererwastravelingonthehighwaybetweenRājagaha&Nālandawithhisapprentice,Brahmadattatheyoungbrahman.

Alongtheway,SuppiyathewandererspokeinmanywaysindispraiseoftheBuddha,indispraiseoftheDhamma,indispraiseoftheSaṅgha.ButSuppiyathewanderer’sapprentice,Brahmadattatheyoungbrahman,spokeinmanywaysinpraiseoftheBuddha,inpraiseoftheDhamma,inpraiseoftheSaṅgha.Thusbothofthese,mentor&apprentice,speakingindirectcontradictiontoeachother,followedrightbehindtheBlessedOneandtheSaṅghaofmonks.

ThentheBlessedOne,togetherwiththeSaṅghaofmonks,enteredtheroyalresthouseatMangoStonetospendthenight.AndSuppiyathewanderer,togetherwithhisapprentice,Brahmadattatheyoungbrahman,enteredtheroyalresthouseatMangoStonetospendthenight.There,too,SuppiyathewandererspokeinmanywaysindispraiseoftheBuddha,indispraiseoftheDhamma,indispraiseoftheSaṅgha.ButSuppiyathewanderer’sapprentice,Brahmadattatheyoungbrahman,spokeinmanywaysinpraiseoftheBuddha,inpraiseoftheDhamma,inpraiseoftheSaṅgha.Thusbothofthese,mentor&apprentice,speakingindirectcontradictiontoeachother,followedrightbehindtheBlessedOneandtheSaṅghaofmonks.

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Then,amongalargenumberofmonkswhohadariseninthelastwatchofthenightandweresittinggatheredtogetherinapavilion,thisdiscussionarose:“Isn’titamazing!Isn’titastounding!—howtheBlessedOne,theonewhoknows,theonewhosees,worthy&rightlyself-awakened,hastrulyexperiencedthedifferingconvictionsofbeings.ForthisSuppiyathewandererspeaksinmanywaysindispraiseoftheBuddha,indispraiseoftheDhamma,indispraiseoftheSaṅgha.ButSuppiyathewanderer’sapprentice,Brahmadattatheyoungbrahman,speaksinmanywaysinpraiseoftheBuddha,inpraiseoftheDhamma,inpraiseoftheSaṅgha.Thusbothofthese,mentor&apprentice,speakingindirectcontradictiontoeachother,followrightbehindtheBlessedOneandtheSaṅghaofmonks.”

ThentheBlessedOne,knowingthisdiscussionofthemonks,wenttothepavilionand,onarrival,satdownonaseatlaidout.Seated,headdressedthemonks:“Forwhattopicofconversationareyousittinggatheredtogetherhere?Whatisthetopicofyourconversationthathasbeeninterruptedmidway?”

Whenthiswassaid,themonkssaidtotheBlessedOne,“Justnow,lord,amongus—aswehadariseninthelastwatchofthenightandweresittinggatheredtogetherin(this)pavilion—thisdiscussionarose:‘Isn’titamazing!Isn’titastounding!—howtheBlessedOne,theonewhoknows,theonewhosees,worthy&rightlyself-awakened,hastrulyexperiencedthedifferingconvictionsofbeings.ForthisSuppiyathewandererspeaksinmanywaysindispraiseoftheBuddha,indispraiseoftheDhamma,indispraiseoftheSaṅgha.ButSuppiyathewanderer’sapprentice,Brahmadattatheyoungbrahman,speaksinmanywaysinpraiseoftheBuddha,inpraiseoftheDhamma,inpraiseoftheSaṅgha.Thusbothofthese,mentor&apprentice,speakingindirectcontradictiontoeachother,followrightbehindtheBlessedOneandtheSaṅghaofmonks.’ThiswasthetopicofourconversationthatwasinterruptedmidwaywhentheBlessedOnearrived.”

“Monks,ifothersweretospeakindispraiseofme,indispraiseoftheDhamma,orindispraiseoftheSaṅgha,neitherhatrednorantagonismnordispleasureofmindwouldbeproper.Ifothersweretospeakindispraiseofme,indispraiseoftheDhamma,orindispraiseoftheSaṅgha,andatthatyouwouldbeupsetandangered,thatwouldbeanobstructionforyouyourselves.Ifothersweretospeakindispraiseofme,indispraiseoftheDhamma,orindispraiseoftheSaṅgha,andatthatyouwouldbeupsetandangered,wouldyouknowwhatofthoseotherswaswell-saidorpoorlysaid?”

“No,lord.”“Ifothersweretospeakindispraiseofme,indispraiseoftheDhamma,orin

dispraiseoftheSaṅgha,youshouldunravelandexplicatewhatisunfactualasunfactual:‘Thisisunfactual,thisisinaccurate,thereisnothingofthatinus,and

40

thatisnottobefoundinus.’“Ifothersweretospeakinpraiseofme,inpraiseoftheDhamma,orinpraise

oftheSaṅgha,neitherjoynorgladnessnorexhilarationofmindwouldbeproper.Ifothersweretospeakinpraiseofme,inpraiseoftheDhamma,orinpraiseoftheSaṅgha,andatthatyouwouldbejoyful,glad,&exhilarated,thatwouldbeanobstructionforyouyourselves.Ifothersweretospeakinpraiseofme,inpraiseoftheDhamma,orinpraiseoftheSaṅgha,andatthatyouwouldbejoyful,glad,&exhilarated,wouldyouknowwhatofthoseotherswaswell-saidorpoorlysaid?”

“No,lord.”“Ifothersweretospeakinpraiseofme,inpraiseoftheDhamma,orinpraise

oftheSaṅgha,youshouldunravelandexplicatewhatisfactualasfactual:‘Thisisfactual,thisisaccurate,thereisthatinus,andthatistobefoundinus.’

“Itwouldbeofminormatters,lowermatters,mattersofvirtue,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.Andwhicharetheminormatters,lowermatters,mattersofvirtue,ofwhicharun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak?

THELESSERSECTIONONVIRTUE

“‘Abandoningthetakingoflife,thecontemplativeGotamaabstainsfromthetakingoflife.Hedwellswithhisrodlaiddown,hisknifelaiddown,scrupulous,merciful,compassionateforthewelfareofalllivingbeings.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“‘Abandoningthetakingofwhatisnotgiven,thecontemplativeGotamaabstainsfromtakingwhatisnotgiven.Hetakesonlywhatisgiven,acceptsonlywhatisgiven,livesnotbystealthbutbymeansofaselfthathasbecomepure.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Abandoninguncelibacy,thecontemplativeGotamalivesacelibatelife,aloof,refrainingfromthesexualactthatisthevillager’sway.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Abandoningfalsespeech,thecontemplativeGotamaabstainsfromfalsespeech.Hespeaksthetruth,holdstothetruth,isfirm,reliable,nodeceiveroftheworld.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Abandoningdivisivespeech,thecontemplativeGotamaabstainsfromdivisivespeech.Whathehasheardherehedoesnottelltheretobreakthose

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peopleapartfromthesepeoplehere.Whathehasheardtherehedoesnottellheretobreakthesepeopleapartfromthosepeoplethere.Thusreconcilingthosewhohavebrokenapartorcementingthosewhoareunited,helovesconcord,delightsinconcord,enjoysconcord,speaksthingsthatcreateconcord.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Abandoningabusivespeech,thecontemplativeGotamaabstainsfromabusivespeech.Hespeakswordsthataresoothingtotheear,thatareaffectionate,thatgototheheart,thatarepolite,appealing,&pleasingtopeopleatlarge.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Abandoningidlechatter,heabstainsfromidlechatter.Hespeaksinseason,speakswhatisfactual,whatisinaccordancewiththegoal[attha],theDhamma,&theVinaya.Hespeakswordsworthtreasuring,seasonable,reasonable,circumscribed,connectedwithwhatisprofitable[attha].’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘ThecontemplativeGotamaabstainsfromdamagingseed&plantlife.’…“Or:‘ThecontemplativeGotamaeatsonlyonceaday,refrainingfromthe

eveningmealandfromfoodatthewrongtimeofday.’…“Or:‘ThecontemplativeGotamaabstainsfromdancing,singing,instrumental

music,andfromwatchingshows.’…“Or:‘ThecontemplativeGotamaabstainsfromwearinggarlandsandfrom

beautifyinghimselfwithscents&cosmetics.’…“Or:‘ThecontemplativeGotamaabstainsfromhighandluxuriousbeds&

seats.’…“Or:‘ThecontemplativeGotamaabstainsfromacceptinggold&money.’…“Or:‘ThecontemplativeGotamaabstainsfromacceptinguncookedgrain…

rawmeat…women&girls…male&femaleslaves…goats&sheep…fowl&pigs…elephants,cattle,steeds,&mares…fields&property.’…

“Or:‘ThecontemplativeGotamaabstainsfromrunningmessages…frombuying&selling…fromdealingwithfalsescales,falsemetals,&falsemeasures…frombribery,deception,&fraud.’…

“Or:‘ThecontemplativeGotamaabstainsfrommutilating,executing,imprisoning,highwayrobbery,plunder,&violence.’

“It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

THEINTERMEDIATESECTIONONVIRTUE

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“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtodamagingseed&plantlifesuchasthese—plantspropagatedfromroots,stems,joints,buddings,&seeds—thecontemplativeGotamaabstainsfromdamagingseedandplantlifesuchasthese.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtoconsumingstored-upgoodssuchasthese—stored-upfood,stored-updrinks,stored-upclothing,stored-upvehicles,stored-upbedding,stored-upscents,&stored-upmeat—thecontemplativeGotamaabstainsfromconsumingstored-upgoodssuchasthese.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtowatchingshowssuchasthese—dancing,singing,instrumentalmusic,plays,balladrecitations,hand-clapping,cymbals&drums,magic-lanternscenes,acrobaticandconjuringtricks,elephantfights,horsefights,buffalofights,bullfights,goatfights,ramfights,cockfights,quailfights;fightingwithstaves,boxing,wrestling,war-games,rollcalls,battlearrays,&regimentalreviews—thecontemplativeGotamaabstainsfromwatchingshowssuchasthese.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtoheedless&idlegamessuchasthese—eight-rowchess,ten-rowchess,chessintheair,hopscotch,spillikins,dice,stickgames,hand-pictures,ball-games,blowingthroughtoypipes,playingwithtoyplows,turningsomersaults,playingwithtoywindmills,toymeasures,toychariots,toybows,guessinglettersdrawnintheair,guessingthoughts,mimickingdeformities—thecontemplativeGotamaabstainsfromheedless&idlegamessuchasthese.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtohigh&luxuriousfurnishingssuchasthese—over-sizedcouches,couchesadornedwithcarvedanimals,long-hairedcoverlets,multi-coloredpatchworkcoverlets,whitewoolencoverlets,woolencoverletsembroideredwithflowersoranimalfigures,stuffedquilts,coverletswithfringe,silkcoverletsembroideredwithgems;largewoolencarpets;elephant,horse,andchariotrugs,antelope-hiderugs,deer-hiderugs;coucheswithcanopies,coucheswithredcushionsforthehead&feet—thecontemplativeGotamaabstainsfromusinghighandluxuriousfurnishingssuchasthese.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgivenin

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faith,remainaddictedtoscents,cosmetics,andmeansofbeautificationsuchasthese—rubbingpowdersintothebody,massagingwithoils,bathinginperfumedwater,kneadingthelimbs,usingmirrors,ointments,garlands,scents,creams,face-powders,mascara,bracelets,head-bands,decoratedwalkingsticks,ornamentedwater-bottles,swords,fancysunshades,decoratedsandals,turbans,gems,yak-tailwhisks,long-fringedwhiterobes—thecontemplativeGotamaabstainsfromusingscents,cosmetics,andmeansofbeautificationsuchasthese.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtotalkingabout“animal”topicssuchasthese—talkingaboutkings,robbers,ministersofstate;armies,alarms,andbattles;foodanddrink;clothing,furniture,garlands,andscents;relatives;vehicles;villages,towns,cities,thecountryside;womenandheroes;thegossipofthestreetandthewell;talesofthedead;talesofdiversity[philosophicaldiscussionsofthepastandfuture],thecreationoftheworld&ofthesea,andtalkofwhetherthingsexistornot—thecontemplativeGotamaabstainsfromtalkingabout“animal”topicssuchasthese.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtodebatessuchasthese—“Youunderstandthisdoctrine&discipline?I’mtheonewhounderstandsthisdoctrine&discipline.Howcouldyouunderstandthisdoctrine&discipline?You’repracticingwrongly.I’mpracticingrightly.I’mbeingconsistent.You’renot.Whatshouldbesaidfirstyousaidlast.Whatshouldbesaidlastyousaidfirst.Whatyoutooksolongtothinkouthasbeenrefuted.Yourdoctrinehasbeenoverthrown.You’redefeated.Goandtrytosalvageyourdoctrineorextricateyourselfifyoucan!”—thecontemplativeGotamaabstainsfromdebatessuchasthese.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtorunningmessages&errandsforpeoplesuchasthese—kings,ministersofstate,noblewarriors,brahmans,householders,oryouths(whosay),“Gohere.Gothere.Takethisthere.Fetchthathere”—thecontemplativeGotamaabstainsfromrunningmessages&errandsforpeoplesuchasthese.’It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,engageinscheming,persuading,hinting,belittling,&pursuinggainwithgain,thecontemplativeGotamaabstainsfromformsofscheming&persuading[improperwaysoftryingtogainmaterialsupportfromdonors]suchasthese.’

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“It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

THEGREATSECTIONONVIRTUE

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:

readingmarksonthelimbs[e.g.,palmistry];readingomens&signs;interpretingcelestialevents[fallingstars,comets];interpretingdreams;readingfeaturesofthebody[e.g.,phrenology];readingmarksonclothgnawedbymice;offeringfireoblations,oblationsfromaladle,oblationsofhusks,rice

powder,ricegrains,ghee,&oil;offeringoblationsfromthemouth;offeringblood-sacrifices;makingpredictionsbasedonthefingertips;geomancy;makingpredictionsforstateofficials;layingdemonsinacemetery;placingspellsonspirits;earth-skills[diviningwaterandgems?];snake-skills,poison-skills,scorpion-skills,rat-skills,bird-skills,crow-

skills;predictinglifespans;givingprotectivecharms;castinghoroscopes—thecontemplativeGotamaabstainsfromwronglivelihood,from

“animal”artssuchasthese.’

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:determininglucky&unluckygems,staffs,garments,swords,arrows,bows,&otherweapons;women,men,boys,girls,maleslaves,femaleslaves;elephants,horses,buffaloes,bulls,cows,goats,rams,fowl,quails,lizards,rabbits,tortoises,&otheranimals—thecontemplativeGotamaabstainsfromwronglivelihood,from“animal”artssuchasthese.’

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgivenin

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faith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas(forecasting):

therulerswillmarchforth;therulerswillnotmarchforth;ourrulerswillattack,andtheirrulerswillretreat;theirrulerswillattack,andourrulerswillretreat;therewillbetriumphforourrulersanddefeatfortheirrulers;therewillbetriumphfortheirrulersanddefeatforourrulers;thustherewillbetriumphforthisone,defeatforthatone—thecontemplativeGotamaabstainsfromwronglivelihood,from

“animal”artssuchasthese.’

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas(forecasting):

therewillbealunareclipse;therewillbeasolareclipse;therewillbeanoccultationof[aconjunctionofthemoonoraplanet

with]anasterism;thesun&moonwillbefavorable;thesun&moonwillbeunfavorable;theasterismswillbefavorable;theasterismswillbeunfavorable;therewillbeameteorshower;therewillbeaflickeringlightonthehorizon[anaurora?];therewillbeanearthquake;therewillbethundercomingfromdryclouds;therewillbearising,asetting,adarkening,abrighteningofthesun,

moon,&asterisms;suchwillbetheresultofthelunareclipse…therising,setting,

darkening,brighteningofthesun,moon,&asterisms—thecontemplativeGotamaabstainsfromwronglivelihood,from

“animal”artssuchasthese.’

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas(forecasting):

therewillbeabundantrain;therewillbeadrought;therewillbeplenty;therewillbefamine;

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therewillberestandsecurity;therewillbedanger;therewillbedisease;therewillbefreedomfromdisease;ortheyearntheirlivingbyaccounting,counting,calculation,

composingpoetry,orteachinghedonisticarts&doctrines[lokāyata]—thecontemplativeGotamaabstainsfromwronglivelihood,from

“animal”artssuchasthese.’

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:

calculatingauspiciousdatesformarriages—boththoseinwhichthebrideisbroughthomeandthoseinwhichsheissentout;calculatingauspiciousdatesforbetrothalsanddivorces;forcollectingdebtsormakinginvestmentsandloans;recitingcharmstomakepeopleattractiveorunattractive;curingwomenwhohaveundergonemiscarriagesorabortions;

recitingspellstobindaman’stongue,toparalyzehisjaws,tomakehimlosecontroloverhishands,ortobringondeafness;

gettingoracularanswerstoquestionsaddressedtoaspiritinamirror,inayounggirl,ortoaspiritmedium;

worshippingthesun,worshippingtheGreatBrahmā,bringingforthflamesfromthemouth,invokingthegoddessofluck—

thecontemplativeGotamaabstainsfromwronglivelihood,from“animal”artssuchasthese.’

“Or:‘Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:

promisinggiftstodeitiesinreturnforfavors;fulfillingsuchpromises;demonology;recitingspellsinearthhouses[seeearthskills,above];inducingvirilityandimpotence;preparingsitesforconstruction;consecratingsitesforconstruction;givingceremonialmouthwashes&ceremonialbaths;offeringsacrificialfires;administeringemetics,purges,purgesfromabove,purgesfrombelow,

head-purges;ear-oil,eye-drops,treatmentsthroughthenose,ointments,andcounter-ointments;practicingeye-surgery[or:extractivesurgery],generalsurgery,pediatrics;administeringroot-medicinesandbindingmedicinalherbs—

thecontemplativeGotamaabstainsfromwronglivelihood,from

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“animal”artssuchasthese.’

“It’softhis,monks,thatarun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

“Thesearetheminormatters,lowermatters,mattersofvirtue,ofwhicharun-of-the-millperson,whenpraisingtheTathāgata,wouldspeak.

VIEWSTANDPOINTS

“Thereare,monks,otherdhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.Andwhatarethosedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak?

THEORISTSABOUTTHEPAST

“Therearesomecontemplatives&brahmanswhoaretheoristsaboutthepast,whoholdviewsaboutthepast,whoapproveofvariousbeliefswithreferencetothepaston18grounds.Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmanstheoristsaboutthepastwhoholdviewsaboutthepast,whoapproveofvariousbeliefswithreferencetothepaston18grounds?

Eternalism“Therearesomecontemplatives&brahmanswhoareadherentsofeternalism,

whoproclaimaneternalself&cosmos1onfourgrounds.Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmansadherentsofeternalismwhoproclaimaneternalself&cosmosonfourgrounds?

1.“Thereisthecasewhereacertaincontemplativeorbrahman—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchesanawareness-concentrationsuchthatinhisconcentratedmind—purified,bright,unblemished,ridofdefilement2—heremembersmanypastlives,i.e.,onebirth,two…five,ten…fifty,ahundred,athousand,ahundredthousand,manyhundreds,manythousands,manyhundred

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thousands:3‘ThereIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosethere.TheretooIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosehere.’Thusherecollectshismanifoldpastlivesintheirmodes&details.

“Hesays:‘Theself&thecosmosareeternal,barren,stableasamountain-peak,standingfirmlikeapillar.Andalthoughbeingstransmigrate,wanderon,die,&reappear,therestillisthatwhichisforeternity.Whyisthat?BecauseI—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchanawareness-concentrationsuchthatinmyconcentratedmind—purified,bright,unblemished,ridofdefilement—Iremembermanypastlives,i.e.,onebirth,two…five,ten…fifty,ahundred,athousand,ahundredthousand,manyhundreds,manythousands,manyhundredthousands:‘ThereIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosethere.TheretooIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosehere.’ThusIrecollectmymanifoldpastlivesintheirmodes&details.BymeansofthisIknowhowtheself&thecosmosareeternal,barren,stableasamountain-peak,standingfirmlikeapillar.Andalthoughbeingstransmigrate,wanderon,die,&reappear,therestillisthatwhichisforeternity.’

“Thisisthefirstbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansareadherentsofeternalismwhoproclaimaneternalself&cosmos.

2.“Asforthesecond:Withreferencetowhat,comingfromwhat,arehonorablecontemplatives&brahmansadherentsofeternalismwhoproclaimaneternalself&cosmos?

“Thereisthecasewhereacertaincontemplativeorbrahman—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchesanawareness-concentrationsuchthatinhisconcentratedmind—purified,bright,unblemished,ridofdefilement—heremembersmanypastlives,i.e.,oneeonofcosmiccontraction&expansion,twoeons…three…four…five…six…seven…eight…nine…teneonsofcosmiccontraction&expansion.…

“Hesays:‘Theself&thecosmosareeternal,barren,stableasamountain-

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peak,standingfirmlikeapillar.Andalthoughbeingstransmigrate,wanderon,die,&reappear,thereisstillthatwhichisforeternity.Whyisthat?BecauseI—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchanawareness-concentrationsuchthatinmyconcentratedmind—purified,bright,unblemished,ridofdefilement—Iremembermanypastlives…BymeansofthisIknowhowtheself&thecosmosareeternal,barren,stableasamountain-peak,standingfirmlikeapillar.Andalthoughbeingstransmigrate,wanderon,die,&reappear,therestillisthatwhichisforeternity.’

“Thisisthesecondbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansareadherentsofeternalismwhoproclaimaneternalself&cosmos.

3.“Asforthethird:Withreferencetowhat,comingfromwhat,arehonorablecontemplatives&brahmansadherentsofeternalismwhoproclaimaneternalself&cosmos?

“Thereisthecasewhereacertaincontemplativeorbrahman—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchesanawareness-concentrationsuchthatinhisconcentratedmind—purified,bright,unblemished,ridofdefilement—heremembersmanypastlives,i.e.,teneonsofcosmiccontraction&expansion,twenty…thirty…fortyeonsofcosmiccontraction&expansion.…

“Hesays:‘Theself&thecosmosareeternal,barren,stableasamountain-peak,standingfirmlikeapillar.Andalthoughbeingstransmigrate,wanderon,die,&reappear,thereisstillthatwhichisforeternity.Whyisthat?BecauseI—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchanawareness-concentrationsuchthatinmyconcentratedmind—purified,bright,unblemished,ridofdefilement—Iremembermanypastlives…BymeansofthisIknowhowtheself&thecosmosareeternal,barren,stableasamountain-peak,standingfirmlikeapillar.Andalthoughbeingstransmigrate,wanderon,die,&reappear,therestillisthatwhichisforeternity.’

“Thisisthethirdbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansareadherentsofeternalismwhoproclaimaneternalself&cosmos.

4.“Asforthefourth:Withreferencetowhat,comingfromwhat,arehonorablecontemplatives&brahmansadherentsofeternalismwhoproclaimaneternalself&cosmos?

“Thereisthecasewhereacertaincontemplativeorbrahmanisalogician,4aninquirer.Hestateshisownimprovisation,hammeredoutbylogic,deducedfrom

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hisinquiries:‘Theself&thecosmosarebarren,stableasamountain-peak,standingfirmlikeapillar.Andeventhoughbeingstransmigrate,wanderon,die,&reappear,therestillisthatwhichisforeternity.’

“Thisisthefourthbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansareadherentsofeternalism,whoproclaimaneternalself&cosmos.

“These,monks,arethecontemplatives&brahmanswhoareadherentsofeternalism,whoproclaimaneternalself&cosmosonfourgrounds.Andwhatevercontemplatives&brahmanswhoareadherentsofeternalism,whoproclaimaneternalself&cosmos,theyalldosoononeoranotherofthesefourgrounds.Thereisnothingoutsideofthis.5

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.6

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

[ II ]

PartialEternalism“Therearesomecontemplatives&brahmanswhoarepartiallyeternalistsand

partiallynon-eternalists,whoproclaimapartiallyeternalandpartiallynon-eternalself&cosmosonfourgrounds.7Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmanspartiallyeternalistsandpartiallynon-eternalistswhoproclaimapartiallyeternalandpartiallynon-eternalself&cosmosonfourgrounds?

5.“Thereultimatelycomesatimewhen,withthepassingofalongstretchoftime,thiscosmosdevolves.Whenthecosmosisdevolving,beingsforthemostpartheadtowardtheRadiant(brahmās).Theretheystay:mind-made,feedingonrapture,self-luminous,coursingthroughtheair,establishedinbeautyforalongstretchoftime.Thenthereultimatelycomesatimewhen,withthepassingofa

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longstretchoftime,thiscosmosevolves.Whenthecosmosisevolving,anemptyBrahmāpalaceappears.Thenacertainbeing—fromtheexhaustionofhislifespanortheexhaustionofhismerit8—fallsfromthecompanyoftheRadiantandre-arisesintheemptyBrahmāpalace.Andtherehestillstaysmind-made,feedingonrapture,self-luminous,coursingthroughtheair,establishedinbeautyforalongstretchoftime.

“Afterdwellingtherealoneforalongtime,heexperiencesdispleasure&agitation:‘O,ifonlyotherbeingswouldcometothisworld!’

“Thenotherbeings,throughtheendingoftheirlifespanortheendingoftheirmerit,fallfromthecompanyoftheRadiantandreappearintheBrahmāpalace,inthecompanyofthatbeing.Andtheretheystillstaymind-made,feedingonrapture,self-luminous,coursingthroughtheair,establishedinbeautyforalongstretchoftime.

“Thenthethoughtoccurstothebeingwhoreappearedfirst:‘IamBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,Appointer&Ruler,FatherofAllThatHaveBeen&ShallBe.9Thesebeingswerecreatedbyme.Whyisthat?Firstthethoughtoccurredtome,“O,ifonlyotherbeingswouldcometothisworld!”Andthusmydirectionofwillbroughtthesebeingstothisworld.’Asforthebeingswhoreappearedlater,thisthoughtoccurstothem:‘ThisisBrahmā…FatherofAllThatHaveBeen&ShallBe.WewerecreatedbythisBrahmā.Whyisthat?Wesawthatheappearedherebefore,whileweappearedafter.’Thebeingwhoreappearedfirstisoflongerlifespan,morebeautiful,&moreinfluential,whilethebeingswhoreappearedlaterareofshorterlifespan,lessbeautiful,&lessinfluential.

“Now,thereisthepossibility,monks,thatacertainbeing,havingfallenfromthatcompany,comestothisworld.Havingcometothisworld,hegoesforthfromthehomelifeintohomelessness.Havinggoneforthfromthehomelifeintohomelessness,he—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchesanawareness-concentrationsuchthatinhisconcentratedmindherecollectsthatformerlife,butnothingpriortothat.Hesays,‘WewerecreatedbyBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.Heisconstant,permanent,eternal,notsubjecttochange,andwillremainjustlikethatforeternity.Butwewhohavebeencreatedbyhim—inconstant,impermanent,short-lived,subjecttofalling—havecometothisworld.’

“Thisisthefirstbasis—withreferencetowhich,comingfromwhich—some

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contemplatives&brahmansarepartiallyeternalistsandpartiallynon-eternalistswhoproclaimapartiallyeternalandpartiallynon-eternalself&cosmos.

6.“Asforthesecond:Withreferencetowhat,comingfromwhat,arecontemplatives&brahmanspartiallyeternalistsandpartiallynon-eternalistswhoproclaimapartiallyeternalandpartiallynon-eternalself&cosmos?

“Thereare,monks,devascalledCorruptedbyPlay.10Theyspendanexcessiveamountoftimeindulginginthedelightsoflaughter&play.Becausetheyspendanexcessiveamountoftimeindulginginthedelightsoflaughter&play,theirmindfulnessbecomesmuddled.Becauseofmuddledmindfulness,theyfallfromthatcompanyofdevas.

“Now,thereisthepossibility,monks,thatacertainbeing,havingfallenfromthatcompany,comestothisworld.Havingcometothisworld,hegoesforthfromthehomelifeintohomelessness.Havinggoneforthfromthehomelifeintohomelessness,he—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchesanawareness-concentrationsuchthatinhisconcentratedmindherecollectsthatformerlife,butnothingpriortothat.Hesays,‘Thosehonorabledevaswhoarenotcorruptedbyplaydon’tspendanexcessiveamountoftimeindulginginthedelightsoflaughter&play.Becausetheydon’tspendanexcessiveamountoftimeindulginginthedelightsoflaughter&play,theirmindfulnessdoesn’tbecomemuddled.Becauseofunmuddledmindfulness,theydon’tfallfromthatcompany.Theyareconstant,permanent,eternal,notsubjecttochange,andwillremainjustlikethatforeternity.Butthoseofuswhowerecorruptedbyplayspentanexcessiveamountoftimeindulginginthedelightsoflaughter&play.Becausewespentanexcessiveamountoftimeindulginginthedelightsoflaughter&play,ourmindfulnessbecamemuddled.Becauseofmuddledmindfulness,wefellfromthatcompanyand—inconstant,impermanent,short-lived,subjecttofalling—havecometothisworld.’

“Thisisthesecondbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansarepartiallyeternalistsandpartiallynon-eternalistswhoproclaimapartiallyeternalandpartiallynon-eternalself&cosmos.

7.“Asforthethird:Withreferencetowhat,comingfromwhat,arecontemplatives&brahmanspartiallyeternalistsandpartiallynon-eternalistswhoproclaimapartiallyeternalandpartiallynon-eternalself&cosmos?

“Thereare,monks,devascalledCorruptedbyMind.Theyspendanexcessiveamountoftimestaringatoneanother.11Becausetheyspendanexcessiveamountoftimestaringatoneanother,theirmindsbecomecorruptedtowardoneanother.Becausetheyarecorruptedinmindtowardoneanother,theygrow

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exhaustedinbody&exhaustedinmind.Theyfallfromthatcompanyofdevas.“Now,thereisthepossibility,monks,thatacertainbeing,havingfallenfrom

thatcompany,comestothisworld.Havingcometothisworld,hegoesforthfromthehomelifeintohomelessness.Havinggoneforthfromthehomelifeintohomelessness,he—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchesanawareness-concentrationsuchthatinhisconcentratedmindherecollectsthatformerlife,butnothingpriortothat.Hesays,‘Thosehonorabledevaswhoarenotcorruptedinminddon’tspendanexcessiveamountoftimestaringatoneanother.Becausetheydon’tspendanexcessiveamountoftimestaringatoneanother,theirmindsdon’tbecomecorruptedtowardoneanother.Becausetheyareuncorruptedinmindtowardoneanother,theydon’tgrowexhaustedinbodyorexhaustedinmind.Theydon’tfallfromthatcompany.Theyareconstant,permanent,eternal,notsubjecttochange,andwillremainjustlikethatforeternity.Butthoseofuswhowerecorruptedinmindspentanexcessiveamountoftimestaringatoneanother.Becausewespentanexcessiveamountoftimestaringatoneanother,ourmindsbecamecorruptedtowardoneanother.Becausewewerecorruptedinmindtowardoneanother,wegrewexhaustedinbody&exhaustedinmind.Wefellfromthatcompanyand—inconstant,impermanent,short-lived,subjecttofalling—havecometothisworld.’

“Thisisthethirdbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansarepartiallyeternalistsandpartiallynon-eternalistswhoproclaimapartiallyeternalandpartiallynon-eternalself&cosmos.

8.“Asforthefourth:Withreferencetowhat,comingfromwhat,arecontemplatives&brahmanspartiallyeternalistsandpartiallynon-eternalistswhoproclaimapartiallyeternalandpartiallynon-eternalself&cosmos?

“Thereisthecasewhereacertaincontemplativeorbrahmanisalogician,aninquirer.Hestateshisownimprovisation,hammeredoutbylogic,deducedfromhisinquiries:‘Thatwhichiscalled“eye”&“ear”&“nose”&“tongue”&“body”:Thatselfisinconstant,impermanent,non-eternal,subjecttochange.Butthatwhichiscalled“mind”or“intellect”or“consciousness”:Thatselfisconstant,permanent,eternal,notsubjecttochange,andwillremainjustlikethatforeternity.’12

“Thisisthefourthbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansarepartiallyeternalistsandpartiallynon-eternalistswhoproclaimapartiallyeternalandpartiallynon-eternalself&cosmos.

“These,monks,arethecontemplatives&brahmanswhoarepartiallyeternalistsandpartiallynon-eternalists,whoproclaimapartiallyeternaland

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partiallynon-eternalself&cosmosonfourgrounds.Andwhatevercontemplatives&brahmanswhopartiallyeternalistsandpartiallynon-eternalists,whoproclaimapartiallyeternalandpartiallynon-eternalself&cosmos,theyalldosoononeoranotherofthesefourgrounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

FiniteorInfiniteCosmos“Therearesomecontemplatives&brahmanswhoarefinite-istsorinfinite-

ists,whoproclaimafiniteorinfinitecosmosonfourgrounds.13Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmansfinite-istsorinfinite-istswhoproclaimafiniteorinfinitecosmosonfourgrounds?

9.“Thereisthecasewhereacertaincontemplativeorbrahman—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchesanawareness-concentrationsuchthatheremainswiththeperceptionof‘finite’withregardtothecosmos.Hesays,‘Thiscosmosisfinite,encircled.Whyisthat?BecauseI…haveattainedanawareness-concentrationsuchthatIremainwiththeperceptionof“finite”withregardtothecosmos.Bymeansofthat,Iknowthatthecosmosisfinite,encircled.’

“Thisisthefirstbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansarefinite-istsorinfinite-istswhoproclaimafiniteorinfinitecosmos.

10.“Asforthesecond:Withreferencetowhat,comingfromwhat,arehonorablecontemplatives&brahmansfinite-istsorinfinite-istswhoproclaimafiniteorinfinitecosmos?

“Thereisthecasewhereacertaincontemplativeorbrahman…touchesan

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awareness-concentrationsuchthatheremainswiththeperceptionof‘infinite’withregardtothecosmos.Hesays,‘Thiscosmosisinfinite,unencircled.Thosecontemplatives&brahmanswhosaythatthiscosmosisfinite,encircled:Thatisafalsehoodontheirpart.Thiscosmosisinfinite,unencircled.Whyisthat?BecauseI…havetouchedanawareness-concentrationsuchthatIremainwiththeperceptionof“infinite”withregardtothecosmos.Bymeansofthat,Iknowthatthecosmosisinfinite,unencircled.’

“Thisisthesecondbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansarefinite-istsorinfinite-istswhoproclaimafiniteorinfinitecosmos.

11.“Asforthethird:Withreferencetowhat,comingfromwhat,arehonorablecontemplatives&brahmansfinite-istsorinfinite-istswhoproclaimafiniteorinfinitecosmos?

“Thereisthecasewhereacertaincontemplativeorbrahman…touchesanawareness-concentrationsuchthatheremainswiththeperceptionof‘finite’withregardtothecosmosabove&below,butwiththeperceptionof‘infinite’allaround.Hesays,‘Thiscosmosisfinite&infinite.Thosecontemplatives&brahmanswhosaythatthiscosmosisfinite,encircled:Thatisafalsehoodontheirpart.Thosecontemplatives&brahmanswhosaythatthiscosmosisinfinite,unencircled:Thatisafalsehoodontheirpart,too.Thiscosmosisfinite&infinite.Whyisthat?BecauseI…haveattainedanawareness-concentrationsuchthatIremainwiththeperceptionof“finite”withregardtothecosmosabove&below,butwiththeperceptionof“infinite”allaround.Bymeansofthat,Iknowthatthecosmosisfinite&infinite.’

“Thisisthethirdbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansarefinite-istsorinfinite-istswhoproclaimafiniteorinfinitecosmos.

12.“Asforthefourth:Withreferencetowhat,comingfromwhat,arehonorablecontemplatives&brahmansfinite-istsorinfinite-istswhoproclaimafiniteorinfinitecosmos?

“Thereisthecasewhereacertaincontemplativeorbrahmanisalogician,aninquirer.Hestateshisownimprovisation,hammeredoutbylogic,deducedfromhisinquiries:‘Thecosmosisneitherfinitenorinfinite.Thosecontemplatives&brahmanswhosaythatthiscosmosisfinite,encircled:Thatisafalsehoodontheirpart.Thosecontemplatives&brahmanswhosaythatthiscosmosisinfinite,unencircled:Thatisafalsehoodontheirpart,too.Thosecontemplatives&brahmanswhosaythatthiscosmosisfinite&infinite:Thatisafalsehoodontheirpart,too.Thecosmosisneitherfinitenorinfinite.’

“Thisisthefourthbasis—withreferencetowhich,comingfromwhich—

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somecontemplatives&brahmansarefinite-istsorinfinite-istswhoproclaimafiniteorinfinitecosmos.

“These,monks,arethecontemplatives&brahmanswhoarefinite-istsorinfinite-istswhoproclaimafiniteorinfinitecosmosonfourgrounds.Andwhatevercontemplatives&brahmanswhoarefinite-istsorinfinite-ists,whoproclaimafiniteorinfinitecosmos,theyalldosoononeoranotherofthesefourgrounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

Eel-wriggling“Thereare,monks,somecontemplatives&brahmanswho,beingasked

questionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling,onfourgrounds.Andwithreferencetowhat,comingfromwhat,dothesehonorablecontemplatives&brahmans,whenbeingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling,onfourgrounds?

13.“Thereisthecasewhereacertaincontemplativeorbrahmandoesn’tdiscernasithascometobethat‘Thisisskillful,’orthat‘Thisisunskillful.’Thethoughtoccurstohim:‘Idon’tdiscernasithascometobethat“Thisisskillful,”orthat“Thisisunskillful.”IfI—notdiscerningasithascometobethat“Thisisskillful,”notdiscerningasithascometobethat“Thisisunskillful”—weretodeclarethat“Thisisskillful,”orthat“Thisisunskillful”:Thatwouldbeafalsehoodonmypart.Whateverwouldbeafalsehoodonmypartwouldbeadistressforme.Whateverwouldbeadistressformewouldbeanobstacleforme.’So,outoffearoffalsehood,aloathingforfalsehood,hedoesnotdeclarethat‘Thisisskillful,’orthat‘Thisisunskillful.’14Beingaskedquestionsregardingthisorthat,heresortstoverbalcontortions,toeel-wriggling:‘Idon’tthinkso.Idon’tthinkinthatway.Idon’tthinkotherwise.Idon’tthinknot.Idon’tthinknotnot.’

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“Thisisthefirstbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmans,whenbeingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling.

“Asforthesecond:Withreferencetowhat,comingfromwhat,dohonorablecontemplatives&brahmans,whenbeingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling?

14.“Thereisthecasewhereacertaincontemplativeorbrahmandoesn’tdiscernasithascometobethat‘Thisisskillful,’orthat‘Thisisunskillful.’Thethoughtoccurstohim:‘Idon’tdiscernasithascometobethat“Thisisskillful,”orthat“Thisisunskillful.”IfI—notdiscerningasithascometobethat“Thisisskillful,”notdiscerningasithascometobethat“Thisisunskillful”—weretodeclarethat“Thisisskillful,”orthat“Thisisunskillful”:Thatwouldbeadesireonmypart,apassion,anaversion,oranirritationonmypart.Whateverwouldbeadesireorpassionoraversionorirritationonmypartwouldbeaclingingonmypart.Whateverwouldbeaclingingonmypartwouldbeadistressforme.Whateverwouldbeadistressformewouldbeanobstacleforme.’So,outoffearofclinging,aloathingforclinging,hedoesnotdeclarethat‘Thisisskillful,’orthat‘Thisisunskillful.’Beingaskedquestionsregardingthisorthat,heresortstoverbalcontortions,toeel-wriggling:‘Idon’tthinkso.Idon’tthinkinthatway.Idon’tthinkotherwise.Idon’tthinknot.Idon’tthinknotnot.’

“Thisisthesecondbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmans,whenbeingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling.

15.“Asforthethird:Withreferencetowhat,comingfromwhat,dohonorablecontemplatives&brahmans,whenbeingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling?

“Thereisthecasewhereacertaincontemplativeorbrahmandoesn’tdiscernasithascometobethat‘Thisisskillful,’orthat‘Thisisunskillful.’Thethoughtoccurstohim:‘Idon’tdiscernasithascometobethat“Thisisskillful,”orthat“Thisisunskillful.”IfI—notdiscerningasithascometobethat“Thisisskillful,”notdiscerningasithascometobethat“Thisisunskillful”—weretodeclarethat“Thisisskillful,”orthat“Thisisunskillful”:Therearecontemplatives&brahmanswhoarepundits,subtle,mastersofdebate.Likehair-splittingmarksmen,theyprowlabout,shooting[philosophical]standpointstopieces,asitwere,withtheirdialectic.Theymightcross-questionmethere,pressmeforreasons,rebukeme.Whentheywouldcross-questionmethere,pressmeforreasons,rebukeme,Imightnotbeabletostandmygroundagainstthem.ThefactthatIwouldnotstandmygroundwouldbeadistressforme.Whateverwouldbeadistressformewouldbeanobstacleforme.’So,outofafearforinterrogation,aloathingforinterrogation,hedoesnotdeclarethat‘Thisis

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skillful’orthat‘Thisisunskillful.’Beingaskedquestionsregardingthisorthat,heresortstoverbalcontortions,toeel-wriggling:‘Idon’tthinkso.Idon’tthinkinthatway.Idon’tthinkotherwise.Idon’tthinknot.Idon’tthinknotnot.’

“Thisisthethirdbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmans,whenbeingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling.

16.“Asforthefourth:Withreferencetowhat,comingfromwhat,dohonorablecontemplatives&brahmans,whenbeingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling?

“Thereisthecasewhereacertaincontemplativeorbrahmanisdull&exceedinglystupid.Outofdullness&exceedingstupidity,he—beingaskedquestionsregardingthisorthat—resortstoverbalcontortions,toeel-wriggling:“Ifyouaskmeifthereexistsanotherworld[afterdeath],15ifIthoughtthatthereexistsanotherworld,wouldIdeclarethattoyou?Idon’tthinkso.Idon’tthinkinthatway.Idon’tthinkotherwise.Idon’tthinknot.Idon’tthinknotnot.Ifyouaskedmeifthereisn’tanotherworld…bothis&isn’t…neitherisnorisn’t…iftherearebeingswhowanderon16…iftherearen’t…bothare&aren’t…neitherarenoraren’t…iftheTathāgataexistsafterdeath…doesn’texistafterdeath…bothexists&doesn’texistafterdeath…neitherexistsnordoesn’texistafterdeath,17wouldIdeclarethattoyou?Idon’tthinkso.Idon’tthinkinthatway.Idon’tthinkotherwise.Idon’tthinknot.Idon’tthinknotnot.’

“Thisisthefourthbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmans,whenbeingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling.

“These,monks,arethecontemplatives&brahmanswho,beingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling.Andwhatevercontemplatives&brahmanswho,beingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wriggling,theyalldosoononeoranotherofthesefourgrounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—

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thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

Fortuitous-arising“Thereare,monks,somecontemplatives&brahmanswhoarefortuitous-

arising-ists,whoproclaimafortuitously-arisenself&cosmosontwogrounds.18Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmansfortuitous-arising-istswhoproclaimafortuitously-arisenself&cosmosontwogrounds?

17.“Thereare,monks,devascalledBeingswithoutPerception.19But,withthearisingofperception,theyfallfromthatcompanyofdevas.Now,thereisthepossibility,monks,thatacertainbeing,havingfallenfromthatcompany,comestothisworld.Havingcometothisworld,hegoesforthfromthehomelifeintohomelessness.Havinggoneforthfromthehomelifeintohomelessness,he—throughardency,throughexertion,throughcommitment,throughheedfulness,throughrightattention—touchesanawareness-concentrationsuchthatherecollectsthearisingofperception,butnothingpriortothat.Hesays,‘Theself&thecosmosarefortuitouslyarisen.Whyisthat?BecausebeforeIwasn’t;nowIam.Nothavingbeen,Isprangintobeing.’

“Thisisthefirstbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansarefortuitous-arising-istswhoproclaimafortuitously-arisenself&cosmos.

18.“Asforthesecond:Withreferencetowhat,comingfromwhat,arehonorablecontemplatives&brahmansfortuitous-arising-istswhoproclaimafortuitously-arisenself&cosmos?

“Thereisthecasewhereacertaincontemplativeorbrahmanisalogician,aninquirer.Hestateshisownimprovisation,hammeredoutbylogic,deducedfromhisinquiries:‘Theself&thecosmosarefortuitouslyarisen.’

“Thisisthesecondbasis—withreferencetowhich,comingfromwhich—somecontemplatives&brahmansarefortuitous-arising-ists,whoproclaimafortuitously-arisenself&cosmos.

“These,monks,arethecontemplatives&brahmanswhoarefortuitous-arising-ists,whoproclaimafortuitously-arisenself&cosmosontwogrounds.Andwhatevercontemplatives&brahmanswhoarefortuitous-arising-ists,whoproclaimafortuitously-arisenself&cosmos,theyalldosoononeoranotherofthesetwogrounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastate

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intheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

“These,monks,arethecontemplatives&brahmanswhoaretheoristsaboutthepast,whoholdviewsaboutthepast,whoapproveofvariousbeliefswithreferencetothepaston18grounds.Andwhatevercontemplatives&brahmanswhoaretheoristsaboutthepast,whoholdviewsaboutthepast,whoapproveofvariousbeliefswithreferencetothepast,theyalldosoononeoranotherofthese18grounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

THEORISTSABOUTTHEFUTURE

“Therearesomecontemplatives&brahmanswhoaretheoristsaboutthefuture,whoholdviewsaboutthefuture,whoapproveofvariousbeliefswithreferencetothefutureon44grounds.Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmanstheoristsaboutthepastwhoholdviewsaboutthefuture,whoapproveofvariousbeliefswithreferencetothefutureon44grounds?

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PercipientAfter-death“Thereare,monks,somecontemplatives&brahmanswhoareadherentsofa

percipientafter-death,whoproclaimapercipientself20afterdeathon16grounds.Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmansadherentsofapercipientafter-death,whoproclaimapercipientselfafterdeathon16grounds?

“Theyproclaimthattheselfafterdeathisundiseased,21percipient,&:

19.possessedofform,20.formless,21.possessedofform&formless,22.neitherpossessedofformnorformless,23.finite,24.infinite,25.bothfinite&infinite,26.neitherfinitenorinfinite,27.percipientofsingleness,28.percipientofmultiplicity,29.percipientofwhatislimited,30.percipientofwhatislimitless,31.exclusivelypleasant,2232.exclusivelypained,33.bothpleasant&pained,34.neitherpleasantnorpained.

“These,monks,arethecontemplatives&brahmanswhoareadherentsofapercipientafter-death,whoproclaimapercipientselfafterdeathon16grounds.Andwhatevercontemplatives&brahmanswhoareadherentsofapercipientafter-death,whoproclaimapercipientselfafterdeath,theyalldosoononeoranotherofthese16grounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—

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thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

Non-percipientAfter-death“Thereare,monks,somecontemplatives&brahmanswhoareadherentsofa

non-percipientafter-death,whoproclaimanon-percipientselfafterdeathoneightgrounds.Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmansadherentsofanon-percipientafter-deathwhoproclaimanon-percipientselfafterdeathoneightgrounds?

“Theyproclaimthattheselfafterdeathisundiseased,non-percipient,&:

35.possessedofform,36.formless,37.possessedofform&formless,38.neitherpossessedofformnorformless,39.finite,40.infinite,41.bothfinite&infinite,42.neitherfinitenorinfinite.

“These,monks,arethecontemplatives&brahmanswhoareadherentsofanon-percipientafter-death,whoproclaimanon-percipientselfafterdeathoneightgrounds.Andwhatevercontemplatives&brahmanswhoareadherentsofanon-percipientafter-death,whoproclaimanon-percipientselfafterdeath,theyalldosoononeoranotheroftheseeightgrounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

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NeitherPercipientnorNon-percipientAfter-death“Thereare,monks,somecontemplatives&brahmanswhoareadherentsofa

neitherpercipientnornon-percipientafter-death,whoproclaimaneitherpercipientnornon-percipientselfafterdeathoneightgrounds.Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmansadherentsofaneitherpercipientnornon-percipientafter-deathwhoproclaimaneitherpercipientnornon-percipientselfafterdeathoneightgrounds?

“Theyproclaimthattheselfafterdeathisundiseased,neitherpercipientnornon-percipient,&:

43.possessedofform,44.formless,45.possessedofform&formless,46.neitherpossessedofformnorformless,47.finite,48.infinite,49.bothfinite&infinite,50.neitherfinitenorinfinite.

“These,monks,arethecontemplatives&brahmanswhoareadherentsofaneitherpercipientnornon-percipientafter-death,whoproclaimaneitherpercipientnornon-percipientselfafterdeathoneightgrounds.Andwhatevercontemplatives&brahmanswhoareadherentsofaneitherpercipientnornon-percipientafter-death,whoproclaimaneitherpercipientnornon-percipientselfafterdeath,theyalldosoononeoranotheroftheseeightgrounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

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Annihilationism“Thereare,monks,somecontemplatives&brahmanswhoare

annihilationists,23whoproclaimtheannihilation,destruction,&non-becomingofanexistingbeing[santsatta]24onsevengrounds.Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmansannihilationistswhoproclaimtheannihilation,destruction,&non-becomingofanexistingbeingonsevengrounds?

51.“Thereisthecasewhereacertaincontemplativeorbrahmanisofthisopinion,thisview:’Whentheselfthatispossessedofform,madeofthefourgreatelements,25engenderedbymother&father,is—withthebreakupofthebody—annihilated,destroyed,&doesnotexistafterdeath,it’stothisextentthattheselfiscompletelyexterminated.’Thisishowsomeproclaimtheannihilation,destruction,&non-becomingofanexistingbeing.

52.“Anothersaystohim,‘Thereis,mygoodman,thatselfofwhichyouspeak.Idon’tsaythatthere’snot.Butit’snottothatextentthattheselfiscompletelyexterminated.Thereisanotherself—divine,possessedofform,onthesensuallevel,feedingonmaterialfood.Youdon’tknoworseethat,butIknowit,Iseeit.Whenthisself—withthebreakupofthebody—isannihilated,destroyed,&doesnotexistafterdeath,it’stothisextentthattheselfiscompletelyexterminated.’Thisishowsomeproclaimtheannihilation,destruction,&non-becomingofanexistingbeing.

53.“Anothersaystohim,‘Thereis,mygoodman,thatselfofwhichyouspeak.Idon’tsaythatthere’snot.Butit’snottothatextentthattheselfiscompletelyexterminated.Thereisanotherself—divine,possessedofform,26mind-made,completeinallitslimbs,notdestituteofanyfaculties.Youdon’tknoworseethat,butIknowit,Iseeit.Whenthisself—withthebreakupofthebody—isannihilated,destroyed,&doesnotexistafterdeath,it’stothisextentthattheselfiscompletelyexterminated.’Thisishowsomeproclaimtheannihilation,destruction,&non-becomingofanexistingbeing.

54.“Anothersaystohim,‘Thereis,mygoodman,thatselfofwhichyouspeak.Idon’tsaythatthere’snot.Butit’snottothatextentthattheselfiscompletelyexterminated.Thereisanotherselfwhere—withthecompletetranscendingofperceptionsofform,withthedisappearanceofperceptionsofresistance,andnotheedingperceptionsofdiversity,(perceiving,)‘Infinitespace’—oneenters&remainsinthedimensionoftheinfinitudeofspace.27Youdon’tknoworseethat,butIknowit,Iseeit.Whenthisself—withthebreakupofthebody—isannihilated,destroyed,&doesnotexistafterdeath,it’stothisextentthattheselfiscompletelyexterminated.’

55.“Anothersaystohim,‘Thereis,mygoodman,thatselfofwhichyou

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speak.Idon’tsaythatthere’snot.Butit’snottothatextentthattheselfiscompletelyexterminated.Thereisanotherselfwhere—withthecompletetranscendingofthedimensionoftheinfinitudeofspace,(perceiving,)‘Infiniteconsciousness’—oneenters&remainsinthedimensionoftheinfinitudeofconsciousness.Youdon’tknoworseethat,butIknowit,Iseeit.Whenthisself—withthebreakupofthebody—isannihilated,destroyed,&doesnotexistafterdeath,it’stothisextentthattheselfiscompletelyexterminated.’Thisishowsomeproclaimtheannihilation,destruction,&non-becomingofanexistingbeing.

56.“Anothersaystohim,‘Thereis,mygoodman,thatselfofwhichyouspeak.Idon’tsaythatthere’snot.Butit’snottothatextentthattheselfiscompletelyexterminated.Thereisanotherselfwhere—withthecompletetranscendingofthedimensionoftheinfinitudeofconsciousness,(perceiving,)‘Thereisnothing’—oneenters&remainsinthedimensionofnothingness.28Youdon’tknoworseethat,butIknowit,Iseeit.Whenthisself—withthebreakupofthebody—isannihilated,destroyed,&doesnotexistafterdeath,it’stothisextentthattheselfiscompletelyexterminated.’Thisishowsomeproclaimtheannihilation,destruction,&non-becomingofanexistingbeing.

57.“Anothersaystohim,‘Thereis,mygoodman,thatselfofwhichyouspeak.Idon’tsaythatthere’snot.Butit’snottothatextentthattheselfiscompletelyexterminated.Thereisanotherselfwhere—withthecompletetranscendingofthedimensionofnothingness—oneenters&remainsinthedimensionofneitherperceptionnornon-perception.Youdon’tknoworseethat,butIknowit,Iseeit.Whenthisself—withthebreakupofthebody—isannihilated,destroyed,&doesnotexistafterdeath,it’stothisextentthattheselfiscompletelyexterminated.’Thisishowsomeproclaimtheannihilation,destruction,&non-becomingofanexistingbeing.

“These,monks,arethecontemplatives&brahmanswhoareannihilationists,whoproclaimtheannihilation,destruction,&non-becomingofanexistingbeingonsevengrounds.Andwhatevercontemplatives&brahmanswhoareannihilationistswhoproclaimtheannihilation,destruction,&non-becomingofanexistingbeing,theyalldosoononeoranotherofthesesevengrounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackof

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clinging/sustenance—isreleased.“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,

refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

TheSelf’sUnbindingintheHere-&-Now“Thereare,monks,somecontemplatives&brahmanswhoareproponentsof

unbinding[nibbāna]inthehere-&-now,whoproclaimthehighesthere-&-nowunbindingofanexistingbeing[santsatta]29onfivegrounds.Andwithreferencetowhat,comingfromwhat,arethesehonorablecontemplatives&brahmansproponentsofunbindinginthehere-&-nowwhoproclaimthehighesthere-&-nowunbindingofanexistingbeingonfivegrounds?

58.“Thereisthecasewhereacertaincontemplativeorbrahmanisofthisopinion,thisview:‘Whentheselfgoesaboutendowed&providedwiththefivestringsofsensuality,it’stothisextentthattheselfattainsthehighesthere-&-nowunbinding.’30Thisishowsomeproclaimthehighesthere-&-nowunbindingofanexistingbeing.

59.“Anothersaystohim,‘Thereis,mygoodman,thatselfofwhichyouspeak.Idon’tsaythatthere’snot.Butit’snottothatextentthatoneattainsthehighesthere-&-nowunbinding.Whyisthat?Becausesensualityisinconstant,stressful,subjecttochange.Fromitsconditionofbeingsubjecttochange&becomingotherwisearisessorrow,lamentation,pain,distress,&despair.Butwhenthisself—quitesecludedfromsensuality,secludedfromunskillfulqualities—enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation,31it’stothatextentthatthisselfattainsthehighesthere-&-nowunbinding.’Thisishowsomeproclaimthehighesthere-&-nowunbindingofanexistingbeing.

60.“Anothersaystohim,‘Thereis,mygoodman,thatselfofwhichyouspeak.Idon’tsaythatthere’snot.Butit’snottothatextentthatoneattainsthehighesthere-&-nowunbinding.Whyisthat?Becausepreciselywhat’sthoughtorevaluatedthere:That’sdeclaredtobegross.Butwhenthisself—withthestillingofdirectedthoughts&evaluations—enters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation,internalassurance,it’stothatextentthatthisselfattainsthehighesthere-&-nowunbinding.’Thisishowsomeproclaimthehighesthere-&-nowunbindingofanexistingbeing.

61.“Anothersaystohim,‘Thereis,mygoodman,thatselfofwhichyou

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speak.Idon’tsaythatthere’snot.Butit’snottothatextentthatoneattainsthehighesthere-&-nowunbinding.Whyisthat?Becausepreciselythestateofmentalexhilarationimmersedinrapturethere:That’sdeclaredtobegross.Butwhenthisself,withthefadingofrapture,remainsequanimous,mindful,&alert,and,sensingpleasurewiththebody,enters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding,’it’stothatextentthatthisselfattainsthehighesthere-&-nowunbinding.’Thisishowsomeproclaimthehighesthere-&-nowunbindingofanexistingbeing.

62.“Anothersaystohim,‘Thereis,mygoodman,thatselfofwhichyouspeak.Idon’tsaythatthere’snot.Butit’snottothatextentthatoneattainsthehighesthere-&-nowunbinding.Whyisthat?Becausepreciselythementalconcernwith“pleasure”there:That’sdeclaredtobegross.Butwhenthisself,withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—enters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain,it’stothatextentthatthisselfattainsthehighesthere-&-nowunbinding.’Thisishowsomeproclaimthehighesthere-&-nowunbindingofanexistingbeing.

“These,monks,arethecontemplatives&brahmanswhoareproponentsofunbindinginthehere-&-now,whoproclaimthehighesthere-&-nowunbindingofanexistingbeingonfivegrounds.Andwhatevercontemplatives&brahmanswhoareproponentsofunbindinginthehere-&-now,whoproclaimthehighesthere-&-nowunbindingofanexistingbeing,theyalldosoononeoranotherofthesefivegrounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

“These,monks,arethecontemplatives&brahmanswhoaretheoristsaboutthefuture,whoholdviewsaboutthefuture,whoapproveofvariousbeliefswithreferencetothefutureon44grounds.Andwhatevercontemplatives&brahmanswhoaretheoristsaboutthefuture,whoholdviewsaboutthefuture,who

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approveofvariousbeliefswithreferencetothefuture,theyalldosoononeoranotherofthese44grounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

“These,monks,arethecontemplatives&brahmanswhoaretheoristsaboutthepast,theoristsaboutthefuture,&theoristsaboutthepast&thefuture,whoholdviewsaboutthepast&thefuture,whoapproveofvariousbeliefswithreferencetothepast&thefutureon62grounds.Andwhatevercontemplatives&brahmanswhoaretheoristsaboutthepast,theoristsaboutthefuture,&theoristsaboutthepast&thefuture,whoholdviewsaboutthepast&thefuture,whoapproveofvariousbeliefswithreferencetothepast&thefuture,theyalldosoononeoranotherofthese62grounds.Thereisnothingoutsideofthis.

“Withregardtothis,theTathāgatadiscernsthat‘Thesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.’ThattheTathāgatadiscerns.Andhediscernswhatishigherthanthat.Andyet,discerningthat,hedoesnotgraspatit.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.

“These,monks,arethedhammas—deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise—thattheTathāgataproclaims,havingdirectlyknown&realizedthemforhimself,andthatthosewho,rightlyspeakinginpraiseoftheTathāgatainlinewithwhatisfactual,wouldspeak.

AGITATION&VACILLATION

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“There,32whereanyofthosecontemplatives&brahmanswhoareadherentsofeternalismproclaimaneternalself&cosmosonfourgrounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswhoarepartiallyeternalistsandpartiallynon-eternalistsproclaimapartiallyeternalandpartiallynon-eternalself&cosmosonfourgrounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswhoarefinite-istsorinfinite-istsproclaimafiniteorinfinitecosmosonfourgrounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswho,beingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wrigglingonfourgrounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswhoarefortuitous-arising-istsproclaimafortuitously-arisenself&cosmosontwogrounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthepastholdviewsaboutthepast,approveofvariousbeliefswithreferencetothepaston18grounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofapercipientafter-deathproclaimapercipientselfafterdeathon16grounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofanon-percipientafter-deathproclaimanon-percipientselfafterdeathoneightgrounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofanon-percipientafter-deathproclaimaneitherpercipientnornon-percipientselfafterdeathoneightgrounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersed

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incraving.“There,whereanyofthosecontemplatives&brahmanswhoare

annihilationistsproclaimtheannihilation,destruction,&non-becomingofanexistingbeingonsevengrounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswhoareproponentsofunbindinginthehere-&-nowproclaimthehighesthere-&-nowunbindingofanexistingbeingonfivegrounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthefutureholdviewsaboutthefuture,approveofvariousbeliefswithreferencetothefutureon44grounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

“There,whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthepast,theoristsaboutthefuture,&theoristsaboutthepast&thefutureholdviewsaboutthepast&thefuture,approveofvariousbeliefswithreferencetothepast&thefutureon62grounds,thatisjustanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.

CONDITIONEDBYCONTACT

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofeternalismproclaimaneternalself&cosmosonfourgrounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswhoarepartiallyeternalistsandpartiallynon-eternalistsproclaimapartiallyeternalandpartiallynon-eternalself&cosmosonfourgrounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswhoarefinite-istsorinfinite-istsproclaimafiniteorinfinitecosmosonfourgrounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswho,beingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wrigglingonfourgrounds,thatcomesfromcontactasarequisitecondition.

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“There,whereanyofthosecontemplatives&brahmanswhoarefortuitous-arising-istsproclaimafortuitously-arisenself&cosmosontwogrounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthepastholdviewsaboutthepast,approveofvariousbeliefswithreferencetothepaston18grounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofapercipientafter-deathproclaimapercipientselfafterdeathon16grounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofanon-percipientafter-deathproclaimanon-percipientselfafterdeathoneightgrounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofanon-percipientafter-deathproclaimaneitherpercipientnornon-percipientselfafterdeathoneightgrounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswhoareannihilationistsproclaimtheannihilation,destruction,&non-becomingofanexistingbeingonsevengrounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswhoareproponentsofunbindinginthehere-&-nowproclaimthehighesthere-&-nowunbindingofanexistingbeingonfivegrounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthefutureholdviewsaboutthefuture,approveofvariousbeliefswithreferencetothefutureon44grounds,thatcomesfromcontactasarequisitecondition.

“There,whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthepast,theoristsaboutthefuture,&theoristsaboutthepast&thefutureholdviewsaboutthepast&thefuture,approveofvariousbeliefswithreferencetothepast&thefutureon62grounds,thatcomesfromcontactasarequisitecondition.

NOOTHERPOSSIBILITY

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofeternalismproclaimaneternalself&cosmosonfourgrounds:Thattheywould

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experiencethatotherthanthroughcontactisn’tpossible.“There,whereanyofthosecontemplatives&brahmanswhoarepartially

eternalistsandpartiallynon-eternalistsproclaimapartiallyeternalandpartiallynon-eternalself&cosmosonfourgrounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswhoarefinite-istsorinfinite-istsproclaimafiniteorinfinitecosmosonfourgrounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswho,beingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wrigglingonfourgrounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswhoarefortuitous-arising-istsproclaimafortuitously-arisenself&cosmosontwogrounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthepastholdviewsaboutthepast,approveofvariousbeliefswithreferencetothepaston18grounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofapercipientafter-deathproclaimapercipientselfafterdeathon16grounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofanon-percipientafter-deathproclaimanon-percipientselfafterdeathoneightgrounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofanon-percipientafter-deathproclaimaneitherpercipientnornon-percipientselfafterdeathoneightgrounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswhoareannihilationistsproclaimtheannihilation,destruction,&non-becomingofanexistingbeingonsevengrounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswhoareproponentsofunbindinginthehere-&-nowproclaimthehighesthere-&-nowunbindingofanexistingbeingonfivegrounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswhoaretheorists

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aboutthefutureholdviewsaboutthefuture,approveofvariousbeliefswithreferencetothefutureon44grounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

“There,whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthepast,theoristsaboutthefuture,&theoristsaboutthepast&thefutureholdviewsaboutthepast&thefuture,approveofvariousbeliefswithreferencetothepast&thefutureon62grounds:Thattheywouldexperiencethatotherthanthroughcontactisn’tpossible.

DEPENDENTCO -ARISING

“There,whereanyofthosecontemplatives&brahmanswhoareadherentsofeternalismproclaimaneternalself&cosmosonfourgrounds,

whereanyofthosecontemplatives&brahmanswhoarepartiallyeternalistsandpartiallynon-eternalistsproclaimapartiallyeternalandpartiallynon-eternalself&cosmosonfourgrounds,

whereanyofthosecontemplatives&brahmanswhoarefinite-istsorinfinite-istsproclaimafiniteorinfinitecosmosonfourgrounds,

whereanyofthosecontemplatives&brahmanswho,beingaskedquestionsregardingthisorthat,resorttoverbalcontortions,toeel-wrigglingonfourgrounds,

whereanyofthosecontemplatives&brahmanswhoarefortuitous-arising-istsproclaimafortuitously-arisenself&cosmosontwogrounds,

whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthepastholdviewsaboutthepast,approveofvariousbeliefswithreferencetothepaston18grounds,

whereanyofthosecontemplatives&brahmanswhoareadherentsofapercipientafter-deathproclaimapercipientselfafterdeathon16grounds,

whereanyofthosecontemplatives&brahmanswhoareadherentsofanon-percipientafter-deathproclaimanon-percipientselfafterdeathoneightgrounds,

whereanyofthosecontemplatives&brahmanswhoareadherentsofanon-percipientafter-deathproclaimaneitherpercipientnornon-percipientselfafterdeathoneightgrounds,

whereanyofthosecontemplatives&brahmanswhoareannihilationistsproclaimtheannihilation,destruction,&non-becomingofanexistingbeingonsevengrounds,

whereanyofthosecontemplatives&brahmanswhoareproponentsofunbindinginthehere-&-nowproclaimthehighesthere-&-nowunbindingofan

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existingbeingonfivegrounds,whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthe

futureholdviewsaboutthefuture,approveofvariousbeliefswithreferencetothefutureon44grounds,

whereanyofthosecontemplatives&brahmanswhoaretheoristsaboutthepast,theoristsaboutthefuture,&theoristsaboutthepast&thefuture,whoholdviewsaboutthepast&thefuture,whoapproveofvariousbeliefswithreferencetothepast&thefutureon62grounds:

“Theyallexperiencethatthroughrepeatedcontactatthesixsensemedia.Forthem,fromfeelingasarequisiteconditioncomescraving.Fromcravingasarequisiteconditioncomesclinging/sustenance.Fromclinging/sustenanceasarequisiteconditioncomesbecoming.Frombecomingasarequisiteconditioncomesbirth.Frombirthasarequisitecondition,thenaging-&-death,sorrow,lamentation,pain,distress,&despaircomeintoplay.Suchistheoriginationofthisentiremassofstress&suffering.33

“Butwhenamonkdiscernstheorigination,ending,allure,drawbacksof,&emancipationfromthesixsensemedia,hediscernswhatishigherthanallofthis.

THENET

“Anycontemplatives&brahmanswhoaretheoristsaboutthepast,theoristsaboutthefuture,&theoristsaboutthepast&thefuture,whoholdviewsaboutthepast&thefuture,whoapproveofvariousbeliefswithreferencetothepast&thefuture,allcomeunderthisnetwithits62interstices.Whenemerging,theyemergetrappedhere.Whenemerging,theyemergeencompassedhereunderthisnet.Justasifadeftfishermanorfisherman’sapprenticeweretocoverasmallbodyofwaterwithafine-meshednet:Thethoughtwouldoccurtohim,‘Anysizeablecreaturesinthisbodyofwaterallcomeunderthisnet.Whenemerging,theyemergetrappedhere.Whenemerging,theyemergeencompassedhereunderthisnet.’Inthissameway,monks,anycontemplatives&brahmanswhoaretheoristsaboutthepast,theoristsaboutthefuture,&theoristsaboutthepast&thefuture,whoholdviewsaboutthepast&thefuture,whoapproveofvariousbeliefswithreferencetothepast&thefuture,allcomeunderthisnetwithits62interstices.Whenemerging,theyemergetrappedhere.Whenemerging,theyemergeencompassedhereunderthisnet.

“ThebodyoftheTathāgatastandswiththecordbindingittobecomingcutthrough.Aslongashisbodyremains,humanbeings&devaswillseehim.Butwiththebreak-upofthebodyandthedepletionoflife,humanbeings&devaswillseehimnomore.Justaswiththecuttingofthestalkofabunchofmangoes,

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allthemangoesconnectedtothestalkfollowwithit;inthesameway,thebodyoftheTathāgatastandswiththecordbindingittobecoming34cutthrough.Aslongashisbodyremains,humanbeings&devaswillseehim.Butwiththebreak-upofthebodyandthedepletionoflife,humanbeings&devaswillseehimnomore.”35

Whenthiswassaid,Ven.ĀnandasaidtotheBlessedOne,“It’samazing,lord.It’sastounding.WhatisthenameofthisDhammadiscourse?”

“Thus,Ānanda,rememberthisas‘TheNetofMeaning’[or:‘TheNetofWhatisProfitable[attha]’],‘TheNetofDhamma,’‘TheBrahmāNet,’‘TheNetofViews,’‘TheUnexcelledVictoryinBattle.’”36

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedintheBlessedOne’swords.Andasthisexplanationwasbeingspoken,theten-thousand-foldcosmosshook.

Notes1.Inmanysuttas—suchasDN9,MN63,MN72,andSN44:7–8—theBuddha

andhisdisciplesrefusetotakeastandonwhetherthecosmosiseternalornot.SeeSkillinQuestions,Chapter8,foradiscussionofthereasonsfortheirrefusal.Asageneralprinciple,theBuddhawarnsagainstspeculationaboutthecosmos,sayinginAN4:77thatit’soneoffourtypesofconjecturethatcanleadtomadness.Whathedoessayabouthowlongtherehasbeenacosmos(see,forinstance,SN15:3)isthattransmigrationcomesfromaninconceivablebeginning.Asforthelengthoftimethecosmoswilllast,inSN12:44heteachesthepathtotheendofthecosmos—whichheequateswiththeendofsuffering—butit’sanendforeachpersontofindindividually.InAN10:95herefusestoanswerthequestionofwhetherallorahalforathirdofthecosmoswillfollowthatpathtorelease.

Asfortheself,however,theBuddharegardstheviewthattheselfiseternalasaparticularlyevilformofwrongview.TheformthisviewtakesinDN2showsthatitdeniesthepower,andeventhereality,ofaction.

2.Thephrase,“purified,bright,unblemished,ridofdefilement”isnotintheSinhaleseeditionoftheCanon.

3.ComparethenumberoflifetimesrememberedhereandinthefollowingcaseswiththenumberoflifetimestheBuddharememberedonthenightofhisawakening:“manyeonsofcosmiccontraction,manyeonsofcosmicexpansion,manyeonsofcosmiccontraction&expansion”(MN4).

4.NoticethattheBuddhadoesn’ttrytojudgewhethertheoristsofthissortmakeproperorimproperuseoftheirlogic.InbothAN3:66andMN95hestatesthatjustbecauseaviewislogicaldoesn’tmeanthatit’sskillfulortrue.

5.Thissentence,repeatedthroughoutthissutta,ishardtosquarewiththefactthattheCanonitselfcontainsformsoftheseviewsthatarenotlistedinthissutta.

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Inthepresentcase,forinstance,SN22:81liststhefollowingview,notfoundhere,asaformofeternalism:“Thisselfisthesameasthecosmos.ThisIwillbeafterdeath,constant,lasting,eternal,notsubjecttochange.”MN102,foritspart,listsviewsoftheselfafterdeathnotlistedintherelevantpartofthissutta.Itseemsmorepertinenttothethrustofthesuttatosaythat,whateverformaviewmaytakeonthetopicslistedhere,ithastocomeunderobservationgivenintherefrainsthattraceallviewstofeelingsandsensorycontact.Thatisthetrue“net”ofthesutta.

6.Itisinstructivetocomparethisrefrain,whichfollowseachsubsetofthe62views,withsimilarrefrainsinothersuttasthattreatviewsfromthesameperspective.Forinstance:

FromMN102:“‘Withregardtothat—fabricated,gross—thereisstillthecessationoffabrications:Thereisthis.’Knowingthat,seeingtheescapefromit,theTathāgatahasgonebeyondit.”

FromSN22:81:“Thatassumptionisafabrication.Nowwhatisthecause,whatistheorigination,whatisthebirth,whatisthecoming-into-existenceofthatfabrication?Toanuninstructed,run-of-the-millperson,touchedbythatwhichisfeltbornofcontactwithignorance,cravingarises.Thatfabricationisbornofthat.Andthatfabricationisinconstant,fabricated,dependentlyco-arisen.Thatcraving…Thatfeeling…Thatcontact…Thatignoranceisinconstant,fabricated,dependentlyco-arisen.Itisbyknowing&seeinginthiswaythatonewithoutdelayputsanendtoeffluents.”

FromAN10:93:[Anāthapiṇḍikaisspeaking:]“Venerablesirs,whateverhasbeenbroughtintobeing,isfabricated,willed,dependentlyco-arisen:Thatisinconstant.Whateverisinconstantisstress.Whateverisstressisnotme,isnotwhatIam,isnotmyself.Havingseenthiswellwithrightdiscernmentasithascometobe,Ialsodiscernthehigherescapefromitasithascometobe.”

OntheBuddha’soverallattitudetowardthetruthofviews,seethearticle,“TruthswithConsequences.”

7.Asthefollowingdiscussionshows,variousformsoftheismwouldcomeunderthiscategory.

8.ThereisanimpliedcriticismofBrahmanisminthissentence:TheGreatBrahmā,thehighestgodintheirpantheon,hasgainedhispositionnotbecauseofhisgreatnessbutbecausethemeritthatwouldhaveallowedhimtostayinahigherrealmwasexhausted.SeeMN49.

9.SeethestoryoftheGreatBrahmāinDN11.10.ThesedevasarelistedinDN20.11.Thesedevas,too,arelistedinDN20.TheCommentarytothispassagestates

thattheystareatoneanotheroutofenvyandanger,butitcouldalsobethecasethattheystareoutoflust.

12.ThisistheviewpropoundedbySātitheFisherman’sSoninMN38—aview

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thattheBuddhacharacterizesasevil,probablybecauseitdeniestheroleofkammainshapingexperience.However,seenotes1and2tothatsutta.

13.TheBuddhaconsistentlyrefusestotakeastanceonthequestionofwhetherthecosmosisfiniteorinfinite(see,forexample,MN63).InAN4:45helimitshimselftosayingthatitisn’tpossiblebytravelingtoknoworseeorreachafarendofthecosmoswhereonedoesn’ttakebirth,age,die,passaway,orreappear,butthatthecosmos,itsorigination,itscessation,andthepathtoitscessationcanbefoundinthisfathom-longbody.Forhisdefinitionsoftheword,“cosmos,”seeSN35:82andAN10:95.

14.InMN36,theBuddhacharacterizeshissearchforawakeningasasearchforwhatisskillful.AndinAN3:62heidentifiesoneofthemainresponsibilitiesofateachingisthatitgivegroundsfordecidingwhatisskillfulandwhat’snot.

15.Oneofthebasictenetsofmundanerightviewisthatthereisaworldafterdeath.SeeMN117andthediscussionofthelevelsofrightviewinOnthePath,Chapter3.

16.TheexistenceofbeingsthatwanderonisoneofthetenetsofthesecondknowledgeintheBuddha’sawakening(seeMN19).SN23:2definesabeingintermsofitsattachments;SN44:9describeshowabeingtakesrebirththroughcravingandclinging.

17.ThequestionastowhetheraTathāgataexists,doesn’texist,both,orneitherisonethattheBuddha,too,refusestotakeastandon,buthisrefusalisbasedonknowledge,notonstupidity.SeethediscussioninSkillinQuestions,Chapter8andAppendix4.

18.Thedoctrineoffortuitousarisingisasimplecaseofwrongview.Boththecosmosandthesenseofselfarisebecauseofcauses.Inthecaseofthesenseofself,thesecausescancomefrompreviouslifetimes.

19.MentionedinDN15.20.MN102containsafullerdescriptionofthediscussionsamongtheBuddha’s

contemporariesastowhethertheselfispercipient,non-percipient,orneitherpercipientnornon-percipientafterdeath.TheBuddhahimselfdiscussestheafterlife,notintermsofwhattheselfis,butofthevarioustypesofrebirth—percipient,non-percipient,orneitherpercipientnornon-percipient,pleasantorunpleasant—thatcanoccurbasedonone’skamma.Asforthearahantafterdeath,UpasīvainSn5:6askswhetherthepersonwhohasreachedthegoaldoesn’texistorremainsforeternity.Inresponse,theBuddhastatesthatwhenapersondoesawaywithalldhammas,nomeansofspeakingapply.

21.Upasīva’squestioninSn5:6suggeststhat“undiseased”inthiscontextmeansthattheselfwouldremaininthatcondition,unchanging,foreternity.

22.InDN9,theBuddhaheapsridiculeontheproponentsofthisposition.23.Annihilationismis,inmanypartsoftheCanon,pairedwitheternalismasa

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particularlyevilformofwrongviewbecauseitdeniesthelong-termconsequencesofkammaafterdeath.Thepositionstakenbythetheoristsdescribedinthissectionarebasedonhowtheydefinetheself.Fromthatdefinition,theyconcludethattheselfcannotsurvivedeath.TheBuddha,however—unlikeotherthinkersofhistime—neverdefineswhatisreborn,andfocusesinsteadonhowrebirthhappens.SeeTheTruthofRebirth.

Also,thepositionstakenhereanswerapairofquestionsthattheBuddharefusestotakeapositionon:whetherthesoul(or:life-force,jīva)isthesameasthebodyorsomethingdifferentfromthebody.SeeMN63.

24.Santsatta:abeingasadiscretemetaphysicalentity,asopposedtoabeingdescribedasaprocess.SeethediscussioninSkillinQuestions,Appendix4.

25.Theelementarypropertiesofearth(solidity),water(liquidity),wind(energy),andfire(warmth).Inotherwords,thisviewisthematerialistviewthatidentifiestheselfwiththephysicalbody.

26.Thisapparentlycorrespondstothesenseofthebodyasexperiencedfrominside,asinanyofthefourjhānas.

27.Thisandthefollowingattainmentsaretheformlessstatesthatcanbeattainedbasedontheattainmentofthefourthjhāna(MN140)orthe“propertyofbeauty”(SN14:11,DN15).

28.AsMN106pointsout,thisattainmentcanbereachedthroughthecontemplationofnot-selfinthesixsensemedia.

29.Theviewsinthissectionarewrongontwocounts:(1)Theydescribeunbindingaspertainingtoanexistingbeing(seenote23).Thisiswrongbecausea“being”isdefinedbyitsdesiresandattachments(seeSN23:2),whereasunbindingisfreeofdesiresandattachments.(2)Theyequateunbindingwithexperiencesthatarefabricated,andthereforestressful,whereasunbindingintheBuddhistsenseisunfabricatedandfreeofsufferingandstress.

30.MāgaṇḍiyaputsforththisviewinMN75.MN13andMN45listsomeofthedangersthatcancomefromviewingsensualpleasureasaworthwhilegoal.

31.Thefourjhānasdescribedinthissectionareidenticalwiththedescriptionofrightconcentration.However,becausetheyareaccompaniedbywrongview,theyarenotnoblerightconcentration(seeMN117).Inotherwords,untiltheviewischanged,thesestatesofconcentrationcannotleadtoawakening.Somepeoplereadthispassageasawarningthatapersonexperiencingjhānamaybecomesoenamoredofitthathe/shewillrefusetopracticefurther.However,althoughtheBuddhadoesnotethatpeopleattainingjhānacangetstuckthere(seeAN4:178),healsonotesinMN14thatunlessonehasattainedatleastthepleasureofthefirstjhāna,onewillnotbeabletoovercomeattachmenttosensuality.Andthedangersofattachmenttosensualitythathelistsinthatsuttaarefarworsethanthedangersofbeingattachedtojhāna.

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It’sstrangethatnoneoftheformlessattainmentsarelistedinthissection,asthese,too,areoftenconfusedwiththeexperienceoftrueunbinding.Onthispoint,seethediscussionofthenon-dualityofconsciousnessinAN10:29.

32.I.e.,intheactofholdingtoandproclaimingtheview.33.Thesequenceofconditionshereisdrawnfromtheteachingsondependent

co-arising.Fortwodifferentlistsofalltheconditions,seeDN15andSN12:2.34.Thecordbindingittobecomingiscraving.35.SN22:86statesthattheunestablishedconsciousnessofanarahantafter

deathcannotbelocated.SN12:64illustratesthispointwiththeimageofabeamoflightthatis“unestablished”—i.e.,thatdoesnotlandonanyobject.SeealsoDN11andMN49onthetopicofconsciousnesswithoutsurface.

36.SeeSN45:4.

Seealso:DN2;MN1;MN2;MN22;MN57;MN109;SN12:15;SN22:94;SN12:48;SN42:2–3;SN42:8–9;SN44:10;AN4:24;AN4:77;Sn4:5;Sn4:8–9;Ud1:10

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TheFruitsoftheContemplativeLifeSāmaññaphalaSutta(DN2)

Introduction

ThisdiscourseisoneofthemasterpiecesofthePaliCanon.Atheart,itisacomprehensiveportraitoftheBuddhistpathoftraining,illustratingeachstageofthetrainingwithvividsimiles.ThisportraitisplacedinjuxtapositiontotheBuddhistviewoftheteachingsofrivalphilosophicalteachersofthetime,showinghowtheBuddha—incontradistinctiontotheinflexible,party-lineapproachofhiscontemporaries—presentedhisteachinginawaythatwaspertinentandsensitivetotheneedsofhislisteners.ThislargerportraitoftheintellectuallandscapeofearlyBuddhistIndiaisthenpresentedinamovingnarrativeframe:thesadstoryofKingAjātasattu.

AjātasattuwasthesonofKingBimbisāraofMagadha,oneoftheBuddha’searliestfollowers.UrgedonbyDevadatta—theBuddha’scousin,whowishedtouseAjātasattu’ssupportinhisbidtotakeovertheBuddha’spositionasheadoftheSaṅgha—Ajātasattuarrangedforhisfather’sdeathsothathecouldsecurehisownpositiononthethrone.Asaresultofthisevildeed,hewasdestinednotonlytobekilledbyhisownson—Udayabhadda(mentionedinthediscourse)—butalsototakeimmediaterebirthinoneofthelowestregionsofhell.

Inthisdiscourse,AjātasattuvisitstheBuddhainhopesthatthelatterwillbringsomepeacetohismind.ThequestionheputstotheBuddhashowsthelimitedlevelofhisownunderstanding,sotheBuddhapatientlydescribesthestepsofthetraining,beginningataverybasiclevelandgraduallymovingup,asawayofraisingtheking’sspiritualhorizons.Attheendofthetalk,AjātasattutakesrefugeintheTripleGem.Althoughhisearlierdeedsweresoheavythatthisexpressionoffaithcouldhaveonlylimitedconsequencesintheimmediatepresent,theCommentaryassuresusthattheking’sstorywouldultimatelyhaveahappyending.AftertheBuddha’sdeath,hesponsoredtheFirstCouncil,atwhichacongressofarahantdisciplesproducedthefirststandardizedaccountoftheBuddha’steachings.Asaresultofthemeritcomingfromthisdeed,Ajātasattuisdestined—afterhisreleasefromhell—toattainawakeningasaPrivateBuddha.

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* * *

IhaveheardthatononeoccasiontheBlessedOnewasstayingatRājagaha,inJīvakaKomārabhacca’smangogrove,withalargeSaṅghaofmonks—1,250monksinall.Nowatthattime—itbeingtheuposathaday,thefull-moonnightofthewater-lilyseason,thefourthmonthoftherains—KingAjātasattuofMagadha,thesonofQueenVidehā,wassittingontheroofterraceofhispalacesurroundedbyhisministers.Thenhefeltinspiredtoexclaim:“Howwonderfulisthismoonlitnight!Howbeautiful…Howlovely…Howinspiring…Howauspiciousisthismoonlitnight!Whatcontemplativeorbrahmanshouldwevisittonightwho,onbeingvisited,wouldmakeourmindclear&serene?”

Whenthiswassaid,oneoftheministerssaidtotheking:“Yourmajesty,thereisPūraṇaKassapa,theleaderofacommunity,theleaderofagroup,theteacherofagroup,honoredandfamous,esteemedasholybythemassofpeople.Heisaged,longgoneforth,advancedinyears,inthelastphaseoflife.Yourmajestyshouldvisithim.Perhaps,ifvisitedbyyou,hewouldmakeyourmindclear&serene.”

Whenthiswassaid,thekingremainedsilent.Thenanotherministersaidtotheking:“Yourmajesty,thereisMakkhali

Gosāla…”…“Yourmajesty,thereisAjitaKesakambalin…”…“Yourmajesty,thereisPakudhaKaccāyana…”…“Yourmajesty,thereisSañjayaVelaṭṭhaputta…”…“Yourmajesty,thereisNigaṇṭhaNāṭaputta,theleaderofacommunity,theleaderofagroup,theteacherofagroup,honoredandfamous,esteemedasholybythemassofpeople.Heisaged,longgoneforth,advancedinyears,inthelastphaseoflife.Yourmajestyshouldvisithim.Perhaps,ifvisitedbyyou,hewouldmakeyourmindclear&serene.”

Whenthiswassaid,thekingremainedsilent.AllthistimeJīvakaKomārabhaccawassittingsilentlynotfarfromtheking.

Sothekingsaidtohim,“FriendJīvaka,whyareyousilent?”“Yourmajesty,thereistheBlessedOne,worthyandrightlyself-awakened,

stayinginmymangogrovewithalargeSaṅghaofmonks—1,250monksinall.ConcerningthisBlessedOne,thisadmirablereporthasbeenspread:‘Indeed,theBlessedOneisworthy&rightlyself-awakened,consummateinclear-knowing&conduct,well-gone,anexpertwithregardtothecosmos,unexcelledtrainerofpeoplefittobetamed,teacherofdevas&humanbeings,awakened,blessed.’Yourmajestyshouldvisithim.Perhaps,ifvisitedbyyou,hewouldmakeyourmindclear&serene.”

“Theninthatcase,friendJīvaka,havetheridingelephantsprepared.”Responding,“Asyousay,yourmajesty,”havinghadfivehundredfemale

elephantspreparedaswellastheking’spersonaltusker,Jīvakaannouncedtothe

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king:“Yourmajesty,yourridingelephantsareprepared.Dowhatyouthinkitisnowtimetodo.”

Thentheking,havinghadfivehundredofhiswomenmountedonthefivehundredfemaleelephants—oneoneach—andhavingmountedhisownpersonaltusker,setoutfromthecapitalinfullroyalstate,withattendantscarryingtorches,headedforJīvakaKomārabhacca’smangogrove.Butwhenthekingwasnotfarfromthemangogrove,hewasgrippedwithfear,trepidation,hishairstandingonend.Fearful,agitated,hishairstandingonend,hesaidtoJīvakaKomārabhacca:“FriendJīvaka,youaren’tdeceivingme,areyou?Youaren’tbetrayingme,areyou?Youaren’tturningmeovertomyenemies,areyou?HowcantherebesuchalargeSaṅghaofmonks—1,250inall—withnosoundofsneezing,nosoundofcoughing,novoicesatall?”

“Don’tbeafraid,greatking.Don’tbeafraid.I’mnotdeceivingyouorbetrayingyouorturningyouovertoyourenemies.Goforward,greatking,goforward!Thosearelampsburninginthepavilionhall.”

Thentheking,goingasfaronhistuskerasthegroundwouldpermit,dismountedandapproachedthedoorofthepavilionhallonfoot.Onarrival,heaskedJīvaka:“Where,friendJīvaka,istheBlessedOne?”

“ThatistheBlessedOne,greatking,sittingagainstthemiddlepillar,facingeast,surroundedbytheSaṅghaofmonks.”

ThenthekingapproachedtheBlessedOneand,onreachinghim,stoodtooneside.Ashewasstandingthere—surveyingtheSaṅghaofmonkssittinginabsolutesilence,utterlyclear&serenelikealake—hefeltinspiredtoexclaim:“Maymyson,PrinceUdayabhadda,enjoythesamestillnessthatthisSaṅghaofmonksnowenjoys!”

(TheBlessedOnesaid:)“Haveyoucome,greatking,togetherwithyouraffections?”

“Lord,myson,PrinceUdayabhadda,isverydeartome.MayheenjoythesamestillnessthatthisSaṅghaofmonksnowenjoys!”

Then,bowingdowntotheBlessedOneandsalutingtheSaṅghaofmonkswithhishandspalm-to-palmoverhisheart,hesattooneside.Ashewassittingthere,hesaidtotheBlessedOne:“IwouldliketoasktheBlessedOneaboutacertainissue,ifhewouldgivemetheopportunitytoexplainmyquestion.”

“Ask,greatking,whateveryoulike.”

The King’s Question

“Lord,therearethesecommoncraftsmen:elephant-trainers,horse-trainers,charioteers,archers,standardbearers,campmarshals,supplycorpsofficers,high

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royalofficers,commandos,militaryheroes,armor-cladwarriors,leather-cladwarriors,domesticslaves,confectioners,barbers,bathattendants,cooks,garland-makers,laundrymen,weavers,basket-makers,potters,calculators,accountants,andanyothercraftsmenofasimilarsort.Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.Theygivehappiness&pleasuretothemselves,totheirparents,wives,&children,totheirfriends&colleagues.Theyputinplaceanexcellentpresentationofofferingstocontemplatives&brahmans,leadingtoheaven,resultinginhappiness,conducivetoaheavenlyrebirth.Isitpossible,lord,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?”

“Doyouremember,greatking,everhavingaskedthisquestionofothercontemplatives&brahmans?”

“Yes,Ido.”“Ifitisn’ttroublesomeforyou,howdidtheyanswer?”“No,it’snottroublesomeformewherevertheBlessedOne—orsomeonelike

theBlessedOne—issitting.”“Thenspeak,greatking.”

Non-action

“Once,lord,IapproachedPūraṇaKassapaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableKassapa,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,PūraṇaKassapasaidtome,‘Greatking,inactingorgettingotherstoact,inmutilatingorgettingotherstomutilate,intorturingorgettingotherstotorture,ininflictingsorroworingettingotherstoinflictsorrow,intormentingorgettingotherstotorment,inintimidatingorgettingotherstointimidate,intakinglife,takingwhatisnotgiven,breakingintohouses,plunderingwealth,committingburglary,ambushinghighways,committingadultery,speakingfalsehood—onedoesnoevil.Ifwitharazor-edgeddiskoneweretoturnallthelivingbeingsonthisearthtoasingleheapofflesh,asinglepileofflesh,therewouldbenoevilfromthatcause,nocomingofevil.EvenifoneweretogoalongtherightbankoftheGanges,killingandgettingotherstokill,mutilatingandgettingotherstomutilate,torturingandgettingotherstotorture,therewouldbenoevilfromthatcause,nocomingofevil.EvenifoneweretogoalongtheleftbankoftheGanges,givingandgettingothersto

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give,makingsacrificesandgettingotherstomakesacrifices,therewouldbenomeritfromthatcause,nocomingofmerit.Throughgenerosity,self-control,restraint,andtruthfulspeechthereisnomeritfromthatcause,nocomingofmerit.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,PūraṇaKassapaansweredwithnon-action.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango:Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,PūraṇaKassapaansweredwithnon-action.Thethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinPūraṇaKassapa’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

Purification through Wandering-on

“AnothertimeIapproachedMakkhaliGosālaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableGosāla,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,MakkhaliGosālasaidtome,‘Greatking,thereisnocause,norequisitecondition,forthedefilementofbeings.Beingsaredefiledwithoutcause,withoutrequisitecondition.Thereisnocause,norequisitecondition,forthepurificationofbeings.Beingsarepurifiedwithoutcause,withoutrequisitecondition.Thereisnothingself-caused,nothingother-caused,nothinghuman-caused.Thereisnostrength,noeffort,nohumanenergy,nohumanendeavor.Alllivingbeings,alllife,allbeings,allsoulsarepowerless,devoidofstrength,devoidofeffort.Subjecttothechangesoffate,serendipity,andnature,theyaresensitivetopleasureandpaininthesixgreatclassesofbirth.

“‘Thereare1,406,600principlemodesoforigin.Thereare500kindsofkamma,fivekinds,andthreekinds;fullkammaandhalfkamma.Thereare62pathways,62sub-eons,sixgreatclassesofbirth,eightclassesofmen,4,900modesoflivelihood,4,900kindsofwanderers,4,900Nāga-abodes,2,000faculties,3,000hells,36dust-realms,sevenspheresofpercipientbeings,sevenspheresofnon-percipientbeings,sevenkindsofjointedplants,sevenkindsofdeities,sevenkindsofhumanbeings,sevenkindsofdemons,sevengreatlakes,sevenmajor

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knots,sevenminorknots,700majorprecipices,700minorprecipices,700majordreams,700minordreams,84,000greataeons.Havingtransmigratedandwanderedonthroughthese,thewise&thefoolishalikewillputanendtopain.

“‘Thoughonemightthink,“Throughthismorality,thispractice,thisausterity,orthisholylifeIwillripenunripenedkammaandeliminateripenedkammawhenevertouchedbyit”—thatisimpossible.Pleasureandpainaremeasuredout,thewandering-onisfixedinitslimits.Thereisnoshorteningorlengthening,noacceleratingordecelerating.Justasaballofstring,whenthrown,comestoitsendsimplybyunwinding,inthesameway,havingtransmigratedandwanderedon,thewise&thefoolishalikewillputanendtopain.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,MakkhaliGosālaansweredwithpurificationthroughwandering-on.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango.Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,MakkhaliGosālaansweredwithpurificationthroughwandering-on.Thethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinMakkhaliGosāla’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

Annihilation

“AnothertimeIapproachedAjitaKesakambalinand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableAjita,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,AjitaKesakambalinsaidtome,‘Greatking,thereisnothinggiven,nothingoffered,nothingsacrificed.Thereisnofruitorresultofgoodorbadactions.Thereisnothisworld,nonextworld,nomother,nofather,nospontaneouslyrebornbeings;nocontemplativesorbrahmanswho,faringrightlyandpracticingrightly,proclaimthisworldandthenextafterhavingdirectlyknownandrealizeditforthemselves.Apersonisacompositeoffourprimaryelements.Atdeath,theearth(inthebody)returnstoandmergeswiththe(external)earth-substance.Thefirereturnstoandmergeswiththeexternalfire-substance.Theliquidreturnstoandmergeswiththeexternalliquid-

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substance.Thewindreturnstoandmergeswiththeexternalwind-substance.Thesense-facultiesscatterintospace.Fourmen,withthebierasthefifth,carrythecorpse.Itseulogiesaresoundedonlyasfarasthecharnelground.Thebonesturnpigeon-colored.Theofferingsendinashes.Generosityistaughtbyidiots.Thewordsofthosewhospeakofexistenceafterdeatharefalse,emptychatter.Withthebreak-upofthebody,thewiseandthefoolishalikeareannihilated,destroyed.Theydonotexistafterdeath.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,AjitaKesakambalinansweredwithannihilation.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango.Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,AjitaKesakambalinansweredwithannihilation.Thethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinAjitaKesakambalin’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

Non-relatedness

“AnothertimeIapproachedPakudhaKaccāyanaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableKaccāyana,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,PakudhaKaccāyanasaidtome,‘Greatking,therearethesesevensubstances—unmade,irreducible,uncreated,withoutacreator,barren,stableasamountain-peak,standingfirmlikeapillar—thatdonotalter,donotchange,donotinterferewithoneanother,areincapableofcausingoneanotherpleasure,pain,orbothpleasureandpain.Whichseven?Theearth-substance,theliquid-substance,thefire-substance,thewind-substance,pleasure,pain,andthesoulastheseventh.Thesearethesevensubstances—unmade,irreducible,uncreated,withoutacreator,barren,stableasamountain-peak,standingfirmlikeapillar—thatdonotalter,donotchange,donotinterferewithoneanother,andareincapableofcausingoneanotherpleasure,pain,orbothpleasureandpain.

“‘Andamongthemthereisnokillernoronewhocauseskilling,nohearernoronewhocauseshearing,nocognizernoronewhocausescognition.When

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onecutsoff(anotherperson’s)head,thereisnoonetakinganyone’slife.Itissimplybetweenthesevensubstancesthattheswordpasses.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,PakudhaKaccāyanaansweredwithnon-relatedness.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango.Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,PakudhaKaccāyanaansweredwithnon-relatedness.Thethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinPakudhaKaccāyana’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

Fourfold Restraint

“AnothertimeIapproachedNigaṇṭhaNāṭaputtaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableAggivessana,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,NigaṇṭhaNāṭaputtasaidtome,‘Greatking,thereisthecasewheretheNigaṇṭha—theknotlessone—isrestrainedwiththefourfoldrestraint.AndhowistheNigaṇṭharestrainedwiththefourfoldrestraint?ThereisthecasewheretheNigaṇṭhaisobstructedbyallwaters,conjoinedwithallwaters,cleansedwithallwaters,suffusedwithallwaters.ThisishowtheNigaṇṭhaisrestrainedwiththefourfoldrestraint.WhentheNigaṇṭha—aknotlessone—isrestrainedwithsuchafourfoldrestraint,heissaidtobeaKnotlessOne[Nigaṇṭha],asonofNāṭa[Nāṭaputta],withhisselfperfected,hisselfcontrolled,hisselfestablished.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,NigaṇṭhaNāṭaputtaansweredwithfourfoldrestraint.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango:Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,NigaṇṭhaNāṭaputtaansweredwithfourfoldrestraint.Thethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinNigaṇṭhaNāṭaputta’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressing

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dissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

Evasion

“AnothertimeIapproachedSañjayaVelaṭṭhaputtaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableSañjaya,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,SañjayaVelaṭṭhaputtasaidtome,‘Ifyouaskmeifthereexistsanotherworld(afterdeath),ifIthoughtthatthereexistsanotherworld,wouldIdeclarethattoyou?Idon’tthinkso.Idon’tthinkinthatway.Idon’tthinkotherwise.Idon’tthinknot.Idon’tthinknotnot.Ifyouaskedmeifthereisn’tanotherworld…bothisandisn’t…neitherisnorisn’t…iftherearebeingswhotransmigrate…iftherearen’t…bothareandaren’t…neitherarenoraren’t…iftheTathāgataexistsafterdeath…doesn’t…both…neitherexistsnorexistsafterdeath,wouldIdeclarethattoyou?Idon’tthinkso.Idon’tthinkinthatway.Idon’tthinkotherwise.Idon’tthinknot.Idon’tthinknotnot.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,SañjayaVelaṭṭhaputtaansweredwithevasion.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango:Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,SañjayaVelaṭṭhaputtaansweredwithevasion.Thethoughtoccurredtome:‘This—amongthesecontemplatives&brahmans—isthemostfoolishandconfusedofall.Howcanhe,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,answerwithevasion?’Stillthethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinSañjayaVelaṭṭhaputta’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

The First Visible Fruit of the Contemplative Life

“So,lord,IasktheBlessedOneaswell:Therearethesecommoncraftsmen:elephant-trainers,horse-trainers,charioteers,archers,standardbearers,campmarshals,supplycorpsofficers,highroyalofficers,commandos,militaryheroes,

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armor-cladwarriors,leather-cladwarriors,domesticslaves,confectioners,barbers,bathattendants,cooks,garland-makers,laundrymen,weavers,basket-makers,potters,calculators,accountants,andanyothercraftsmenofasimilarsort.Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.Theygivehappinessandpleasuretothemselves,totheirparents,wives,andchildren,totheirfriendsandcolleagues.Theyputinplaceanexcellentpresentationofofferingstocontemplatives&brahmans,leadingtoheaven,resultinginhappiness,conducivetoaheavenlyrebirth.Isitpossible,lord,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?”

“Yes,itis,greatking.Butfirst,withregardtothat,Iwillaskyouacounter-question.Answerasyouseefit.Supposetherewereamanofyours:yourslave,yourworkman,risinginthemorningbeforeyou,goingtobedintheeveningonlyafteryou,doingwhateveryouorder,alwaysactingtopleaseyou,speakingpolitelytoyou,alwayswatchingforthelookonyourface.Thethoughtwouldoccurtohim:‘Isn’titamazing?Isn’titastounding?—thedestination,theresults,ofmeritoriousdeeds.ForthisKingAjātasattuisahumanbeing,andI,too,amahumanbeing,yetKingAjātasattuenjoyshimselfsuppliedandrepletewiththefivestringsofsensuality—likeadeva,asitwere—whileIamhisslave,hisworkman…alwayswatchingforthelookonhisface.I,too,shoulddomeritoriousdeeds.WhatifIweretoshaveoffmyhairandbeard,putontheochrerobes,andgoforthfromthehouseholdlifeintohomelessness?’

“Soaftersometimeheshavesoffhishair&beard,putsontheochrerobes,andgoesforthfromthehouseholdlifeintohomelessness.Havingthusgoneforthhelivesrestrainedinbody,speech,andmind,contentwiththesimplestfoodandshelter,delightinginsolitude.Thensupposeoneofyourmenweretoinformyou:‘Youshouldknow,yourmajesty,thatthatmanofyours—yourslave,yourworkman…alwayswatchingforthelookonyourface…hasgoneforthfromthehouseholdlifeintohomelessness…contentwiththesimplestfoodandshelter,delightinginsolitude.’Wouldyou,thusinformed,say,‘Bringthatmanbacktome.Makehimagainbemyslave,myworkman…alwayswatchingforthelookonmyface!’?”

“Notatall,lord.Rather,Iamtheonewhoshouldbowdowntohim,riseupoutofrespectforhim,invitehimtoaseat,invitehimtoacceptgiftsofrobes,almsfood,lodgings,andmedicinalrequisitesforthesick.AndIwouldprovidehimwithrighteoussafety,defense,andprotection.”

“Sowhatdoyouthink,greatking?Withthatbeingthecase,isthereavisiblefruitofthecontemplativelife,oristherenot?”

“Yes,lord.Withthatbeingthecase,therecertainlyisavisiblefruitofthecontemplativelife.”

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“This,greatking,isthefirstfruitofthecontemplativelife,visibleinthehere&now,thatIpointouttoyou.”

The Second Visible Fruit of the Contemplative Life

“Butisitpossible,lord,topointoutyetanotherfruitofthecontemplativelife,visibleinthehere&now?”

“Yes,itis,greatking.Butfirst,withregardtothat,Iwillaskyouacounter-question.Answerhoweveryouplease.Supposetherewereamanofyours:afarmer,ahouseholder,ataxpayerswellingtheroyaltreasury.Thethoughtwouldoccurtohim:‘Isn’titamazing?Isn’titastounding?—thedestination,theresults,ofmeritoriousdeeds!ForthisKingAjātasattuisahumanbeing,andI,too,amahumanbeing,yetKingAjātasattuenjoyshimselfsuppliedandrepletewiththefivestringsofsensuality—likeadeva,asitwere—whileIamafarmer,ahouseholder,ataxpayerswellingtheroyaltreasury.I,too,shoulddomeritoriousdeeds.WhatifIweretoshaveoffmyhairandbeard,putontheochrerobes,andgoforthfromthehouseholdlifeintohomelessness?’

“Soaftersometimeheabandonshismassofwealth,largeorsmall;leaveshiscircleofrelatives,largeorsmall;shavesoffhishairandbeard,putsontheochrerobes,andgoesforthfromthehouseholdlifeintohomelessness.Havingthusgoneforthhelivesrestrainedinbody,speech,andmind,contentwiththesimplestfoodandshelter,delightinginsolitude.Thensupposeoneofyourmenweretoinformyou:‘Youshouldknow,yourmajesty,thatthatmanofyours—thefarmer,thehouseholder,thetaxpayerswellingtheroyaltreasury…hasgoneforthfromthehouseholdlifeintohomelessness…contentwiththesimplestfood&shelter,delightinginsolitude.’Wouldyou,thusinformed,say,‘Bringthatmanbacktome.Makehimagainbeafarmer,ahouseholder,ataxpayerswellingtheroyaltreasury!’?”

“Notatall,lord.Rather,Iamtheonewhoshouldbowdowntohim,riseupoutofrespectforhim,invitehimtoaseat,invitehimtoacceptgiftsofrobes,almsfood,lodgings,&medicinalrequisitesforthesick.AndIwouldprovidehimwithrighteoussafety,defense,andprotection.”

“Sowhatdoyouthink,greatking?Withthatbeingthecase,isthereavisiblefruitofthecontemplativelife,oristherenot?”

“Yes,lord.Withthatbeingthecase,therecertainlyisavisiblefruitofthecontemplativelife.”

“This,greatking,isthesecondfruitofthecontemplativelife,visibleinthehere&now,thatIpointouttoyou.”

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Higher Fruits of the Contemplative Life

“Butisitpossible,lord,topointoutyetanotherfruitofthecontemplativelife,visibleinthehere&now?”

“Yes,itis,greatking.Listenandpaycloseattention.Iwillspeak.“Thereisthecase,greatking,whereaTathāgataappearsintheworld,worthy

&rightlyself-awakened.HeteachestheDhammaadmirableinitsbeginning,admirableinitsmiddle,admirableinitsend.Heproclaimstheholylifebothinitsparticularsandinitsessence,entirelyperfect,surpassinglypure.

“Ahouseholderorhouseholder’sson,hearingtheDhamma,gainsconvictionintheTathāgataandreflects:‘Householdlifeisconfining,adustypath.Lifegoneforthistheopenair.Itisn’teasy,livingathome,topracticetheholylifetotallyperfect,totallypure,apolishedshell.WhatifI,havingshavedoffmyhair&beardandputtingontheochrerobe,weretogoforthfromthehouseholdlifeintohomelessness?’

“Soaftersometimeheabandonshismassofwealth,largeorsmall;leaveshiscircleofrelatives,largeorsmall;shavesoffhishairandbeard,putsontheochrerobes,andgoesforthfromthehouseholdlifeintohomelessness.

“Whenhehasthusgoneforth,helivesrestrainedbytherulesofthemonasticcode,seeingdangerintheslightestfaults.Consummateinhisvirtue,heguardsthedoorsofhissenses,ispossessedofmindfulnessandalertness,andiscontent.

The Lesser Section on Virtue

“Andhowisamonkconsummateinvirtue?Abandoningthetakingoflife,heabstainsfromthetakingoflife.Hedwellswithhisrodlaiddown,hisknifelaiddown,scrupulous,merciful,compassionateforthewelfareofalllivingbeings.Thisispartofhisvirtue.

“Abandoningthetakingofwhatisnotgiven,heabstainsfromtakingwhatisnotgiven.Hetakesonlywhatisgiven,acceptsonlywhatisgiven,livesnotbystealthbutbymeansofaselfthathasbecomepure.This,too,ispartofhisvirtue.

“Abandoninguncelibacy,helivesacelibatelife,aloof,refrainingfromthesexualactthatisthevillager’sway.This,too,ispartofhisvirtue.

“Abandoningfalsespeech,heabstainsfromfalsespeech.Hespeaksthetruth,holdstothetruth,isfirm,reliable,nodeceiveroftheworld.This,too,ispartofhisvirtue.

“Abandoningdivisivespeechheabstainsfromdivisivespeech.Whathehasheardherehedoesnottelltheretobreakthosepeopleapartfromthesepeoplehere.Whathehasheardtherehedoesnottellheretobreakthesepeopleapart

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fromthosepeoplethere.Thusreconcilingthosewhohavebrokenapartorcementingthosewhoareunited,helovesconcord,delightsinconcord,enjoysconcord,speaksthingsthatcreateconcord.This,too,ispartofhisvirtue.

“Abandoningabusivespeech,heabstainsfromabusivespeech.Hespeakswordsthataresoothingtotheear,thatareaffectionate,thatgototheheart,thatarepolite,appealingandpleasingtopeopleatlarge.This,too,ispartofhisvirtue.

“Abandoningidlechatter,heabstainsfromidlechatter.Hespeaksinseason,speakswhatisfactual,whatisinaccordancewiththegoal,theDhamma,&theVinaya.Hespeakswordsworthtreasuring,seasonable,reasonable,circumscribed,connectedwiththegoal.This,too,ispartofhisvirtue.

“Heabstainsfromdamagingseed&plantlife.“Heeatsonlyonceaday,refrainingfromtheeveningmealandfromfoodat

thewrongtimeofday.“Heabstainsfromdancing,singing,instrumentalmusic,andfromwatching

shows.“Heabstainsfromwearinggarlandsandfrombeautifyinghimselfwithscents

&cosmetics.“Heabstainsfromhighandluxuriousbeds&seats.“Heabstainsfromacceptinggold&money.“Heabstainsfromacceptinguncookedgrain…rawmeat…women&girls…

male&femaleslaves…goats&sheep…fowl&pigs…elephants,cattle,steeds,&mares…fields&property.

“Heabstainsfromrunningmessages…frombuying&selling…fromdealingwithfalsescales,falsemetals,&falsemeasures…frombribery,deception,&fraud.

“Heabstainsfrommutilating,executing,imprisoning,highwayrobbery,plunder,&violence.

“This,too,ispartofhisvirtue.

The Intermediate Section on Virtue

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtodamagingseedandplantlifesuchasthese—plantspropagatedfromroots,stems,joints,buddings,andseeds—heabstainsfromdamagingseedandplantlifesuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtoconsumingstored-upgoodssuchasthese—stored-upfood,

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stored-updrinks,stored-upclothing,stored-upvehicles,stored-upbedding,stored-upscents,andstored-upmeat—heabstainsfromconsumingstored-upgoodssuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtowatchingshowssuchasthese—dancing,singing,instrumentalmusic,plays,balladrecitations,hand-clapping,cymbalsanddrums,magic-lanternscenes,acrobaticandconjuringtricks,elephantfights,horsefights,buffalofights,bullfights,goatfights,ramfights,cockfights,quailfights;fightingwithstaves,boxing,wrestling,war-games,rollcalls,battlearrays,andregimentalreviews—heabstainsfromwatchingshowssuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtoheedlessandidlegamessuchasthese—eight-rowchess,ten-rowchess,chessintheair,hopscotch,spillikins,dice,stickgames,hand-pictures,ball-games,blowingthroughtoypipes,playingwithtoyplows,turningsomersaults,playingwithtoywindmills,toymeasures,toychariots,toybows,guessinglettersdrawnintheair,guessingthoughts,mimickingdeformities—heabstainsfromheedlessandidlegamessuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtohighandluxuriousfurnishingssuchasthese—over-sizedcouches,couchesadornedwithcarvedanimals,long-hairedcoverlets,multi-coloredpatchworkcoverlets,whitewoolencoverlets,woolencoverletsembroideredwithflowersoranimalfigures,stuffedquilts,coverletswithfringe,silkcoverletsembroideredwithgems;largewoolencarpets;elephant,horse,andchariotrugs,antelope-hiderugs,deer-hiderugs;coucheswithcanopies,coucheswithredcushionsfortheheadandfeet—heabstainsfromusinghighandluxuriousfurnishingssuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtoscents,cosmetics,andmeansofbeautificationsuchasthese—rubbingpowdersintothebody,massagingwithoils,bathinginperfumedwater,kneadingthelimbs,usingmirrors,ointments,garlands,scents,creams,face-powders,mascara,bracelets,head-bands,decoratedwalkingsticks,ornamentedwater-bottles,swords,fancysunshades,decoratedsandals,turbans,gems,yak-tailwhisks,long-fringedwhiterobes—heabstainsfromusingscents,cosmetics,andmeansofbeautificationsuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtotalkingaboutlowlytopicssuchasthese—talkingaboutkings,robbers,ministersofstate;armies,alarms,andbattles;foodanddrink;clothing,furniture,garlands,andscents;relatives;vehicles;villages,towns,cities,the

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countryside;womenandheroes;thegossipofthestreetandthewell;talesofthedead;talesofdiversity[philosophicaldiscussionsofthepastandfuture],thecreationoftheworldandofthesea,andtalkofwhetherthingsexistornot—heabstainsfromtalkingaboutlowlytopicssuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtodebatessuchasthese—‘Youunderstandthisdoctrineanddiscipline?I’mtheonewhounderstandsthisdoctrineanddiscipline.Howcouldyouunderstandthisdoctrineanddiscipline?You’repracticingwrongly.I’mpracticingrightly.I’mbeingconsistent.You’renot.Whatshouldbesaidfirstyousaidlast.Whatshouldbesaidlastyousaidfirst.Whatyoutooksolongtothinkouthasbeenrefuted.Yourdoctrinehasbeenoverthrown.You’redefeated.Goandtrytosalvageyourdoctrine;extricateyourselfifyoucan!’—heabstainsfromdebatessuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,remainaddictedtorunningmessages&errandsforpeoplesuchasthese—kings,ministersofstate,noblewarriors,brahmans,householders,oryouths(whosay),‘Gohere,gothere,takethisthere,fetchthathere’—heabstainsfromrunningmessages&errandsforpeoplesuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,engageinscheming,persuading,hinting,belittling,&pursuinggainwithgain,heabstainsfromformsofscheming&persuading[improperwaysoftryingtogainmaterialsupportfromdonors]suchasthese.This,too,ispartofhisvirtue.

The Great Section on Virtue

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:

readingmarksonthelimbs[e.g.,palmistry];readingomens&signs;interpretingcelestialevents[fallingstars,comets];interpretingdreams;readingfeaturesofthebody[e.g.,phrenology];readingmarksonclothgnawedbymice;offeringfireoblations,oblationsfromaladle,oblationsofhusks,ricepowder,

ricegrains,ghee,&oil;offeringoblationsfromthemouth;offeringblood-sacrifices;makingpredictionsbasedonthefingertips;

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geomancy;makingpredictionsforstateofficials;layingdemonsinacemetery;placingspellsonspirits;earth-skills[diviningwaterandgems?];snake-skills,poison-skills,scorpion-skills,rat-skills,bird-skills,crow-skills;predictinglifespans;givingprotectivecharms;castinghoroscopes—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:determininglucky&unluckygems,staffs,garments,swords,arrows,bows,&otherweapons;women,men,boys,girls,maleslaves,femaleslaves;elephants,horses,buffaloes,bulls,cows,goats,rams,fowl,quails,lizards,rabbits,tortoises,&otheranimals—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas(forecasting):

therulerswillmarchforth;therulerswillnotmarchforth;ourrulerswillattack,andtheirrulerswillretreat;theirrulerswillattack,andourrulerswillretreat;therewillbetriumphforourrulersanddefeatfortheirrulers;therewillbetriumphfortheirrulersanddefeatforourrulers;thustherewillbetriumphforthisone,defeatforthatone—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas(forecasting):

therewillbealunareclipse;therewillbeasolareclipse;therewillbeanoccultationof[aconjunctionofthemoonoraplanetwith]

anasterism;thesun&moonwillbefavorable;thesun&moonwillbeunfavorable;theasterismswillbefavorable;theasterismswillbeunfavorable;therewillbeameteorshower;therewillbeaflickeringlightonthehorizon[anaurora?];

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therewillbeanearthquake;therewillbethundercomingfromdryclouds;therewillbearising,asetting,adarkening,abrighteningofthesun,moon,

&asterisms;suchwillbetheresultofthelunareclipse…therising,setting,darkening,

brighteningofthesun,moon,&asterisms—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas(forecasting):

therewillbeabundantrain;therewillbeadrought;therewillbeplenty;therewillbefamine;therewillberestandsecurity;therewillbedanger;therewillbedisease;therewillbefreedomfromdisease;ortheyearntheirlivingbyaccounting,counting,calculation,composing

poetry,orteachinghedonisticarts&doctrines[lokāyata]—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:

calculatingauspiciousdatesformarriages—boththoseinwhichthebrideisbroughthomeandthoseinwhichsheissentout;calculatingauspiciousdatesforbetrothalsanddivorces;forcollectingdebtsormakinginvestmentsandloans;recitingcharmstomakepeopleattractiveorunattractive;curingwomenwhohaveundergonemiscarriagesorabortions;

recitingspellstobindaman’stongue,toparalyzehisjaws,tomakehimlosecontroloverhishands,ortobringondeafness;

gettingoracularanswerstoquestionsaddressedtoaspiritinamirror,inayounggirl,ortoaspiritmedium;

worshippingthesun,worshippingtheGreatBrahmā,bringingforthflamesfromthemouth,invokingthegoddessofluck—

heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:

promisinggiftstodeitiesinreturnforfavors;fulfillingsuchpromises;demonology;recitingspellsinearthhouses[seeearthskills,above];inducingvirilityandimpotence;preparingsitesforconstruction;

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consecratingsitesforconstruction;givingceremonialmouthwashesandceremonialbaths;offeringsacrificialfires;administeringemetics,purges,purgesfromabove,purgesfrombelow,head-

purges;ear-oil,eye-drops,treatmentsthroughthenose,ointments,andcounter-ointments;practicingeye-surgery[or:extractivesurgery],generalsurgery,pediatrics;administeringroot-medicinesandbindingmedicinalherbs—

heabstainsfromwronglivelihood,from“animal”artssuchasthese.This,too,ispartofhisvirtue.

Sense Restraint

“Andhowdoesamonkguardthedoorsofhissenses?Onseeingaformwiththeeye,hedoesnotgraspatanythemeordetailsbywhich—ifheweretodwellwithoutrestraintoverthefacultyoftheeye—evil,unskillfulqualitiessuchasgreedordistressmightassailhim.Onhearingasoundwiththeear.…Onsmellinganaromawiththenose.…Ontastingaflavorwiththetongue.…Ontouchingatactilesensationwiththebody.…Oncognizinganideawiththeintellect,hedoesnotgraspatanythemeordetailsbywhich—ifheweretodwellwithoutrestraintoverthefacultyoftheintellect—evil,unskillfulqualitiessuchasgreedordistressmightassailhim.Endowedwiththisnoblerestraintoverthesensefaculties,heisinwardlysensitivetothepleasureofbeingblameless.Thisishowamonkguardsthedoorsofhissenses.

Mindfulness & Alertness

“Andhowisamonkpossessedofmindfulness&alertness?Whengoingforward&returning,hemakeshimselfalert.Whenlookingtoward&lookingaway.…whenbending&extendinghislimbs.…whencarryinghisoutercloak,hisupperrobe,&hisbowl.…wheneating,drinking,chewing,&tasting.…whenurinating&defecating.…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselfalert.Thisishowamonkispossessedofmindfulness&alertness.

Contentedness

“Andhowisamonkcontent?Justasabird,whereveritgoes,flieswithitswingsasitsonlyburden;sotooishecontentwithasetofrobestoprovideforhisbodyandalmsfoodtoprovideforhishunger.Whereverhegoes,hetakesonlyhisbarestnecessitiesalong.Thisishowamonkiscontent.

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Abandoning the Hindrances

“Endowedwiththisnobleaggregateofvirtue,thisnoblerestraintoverthesensefaculties,thisnoblemindfulnessandalertness,andthisnoblecontentment,heseeksoutasecludeddwelling:awilderness,theshadeofatree,amountain,aglen,ahillsidecave,acharnelground,aforestgrove,theopenair,aheapofstraw.Afterhismeal,returningfromhisalmsround,hesitsdown,crosseshislegs,holdshisbodyerect,andbringsmindfulnesstothefore.

“Abandoningcovetousnesswithregardtotheworld,hedwellswithanawarenessdevoidofcovetousness.Hecleanseshismindofcovetousness.Abandoningillwill&anger,hedwellswithanawarenessdevoidofillwill,sympatheticwiththewelfareofalllivingbeings.Hecleanseshismindofillwill&anger.Abandoningsloth&drowsiness,hedwellswithanawarenessdevoidofsloth&drowsiness,mindful,alert,percipientoflight.Hecleanseshismindofsloth&drowsiness.Abandoningrestlessness&anxiety,hedwellsundisturbed,hismindinwardlystilled.Hecleanseshismindofrestlessness&anxiety.Abandoninguncertainty,hedwellshavingcrossedoveruncertainty,withnoperplexitywithregardtoskillfulqualities.Hecleanseshismindofuncertainty.

“Supposethataman,takingaloan,investsitinhisbusinessaffairs.Hisbusinessaffairssucceed.Herepayshisolddebtsandthereisextraleftoverformaintaininghiswife.Thethoughtwouldoccurtohim,‘Before,takingaloan,Iinvesteditinmybusinessaffairs.Nowmybusinessaffairshavesucceeded.Ihaverepaidmyolddebtsandthereisextraleftoverformaintainingmywife.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanfallssick—inpainandseriouslyill.Hedoesnotenjoyhismeals,andthereisnostrengthinhisbody.Astimepasses,heeventuallyrecoversfromthatsickness.Heenjoyshismealsandthereisstrengthinhisbody.Thethoughtwouldoccurtohim,‘Before,Iwassick.…NowIamrecoveredfromthatsickness.Ienjoymymealsandthereisstrengthinmybody.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanisboundinprison.Astimepasses,heeventuallyisreleasedfromthatbondage,safeandsound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,Iwasboundinprison.NowIamreleasedfromthatbondage,safeandsound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanisaslave,subjecttoothers,notsubjecttohimself,unabletogowherehelikes.Astimepasses,heeventuallyisreleasedfromthatslavery,subjecttohimself,notsubjecttoothers,freed,abletogowherehelikes.Thethoughtwouldoccurtohim,‘Before,Iwasaslave.…NowIamreleasedfromthatslavery,subjecttomyself,notsubjecttoothers,freed,abletogowhere

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Ilike.’Becauseofthathewouldexperiencejoyandhappiness.“Nowsupposethataman,carryingmoneyandgoods,istravelingbyaroad

throughdesolatecountry.Astimepasses,heeventuallyemergesfromthatdesolatecountry,safeandsound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,carryingmoneyandgoods,Iwastravelingbyaroadthroughdesolatecountry.NowIhaveemergedfromthatdesolatecountry,safeandsound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoyandhappiness.

“Inthesameway,whenthesefivehindrancesarenotabandonedinhimself,themonkregardsitasadebt,asickness,aprison,slavery,aroadthroughdesolatecountry.Butwhenthesefivehindrancesareabandonedinhimself,heregardsitasunindebtedness,goodhealth,releasefromprison,freedom,aplaceofsecurity.Whenheseesthattheyhavebeenabandonedwithinhim,gladnessisborn.Inonewhoisgladdened,raptureisborn.Enrapturedatheart,hisbodygrowscalm.Hisbodycalm,heissensitivetopleasure.Feelingpleasure,hismindbecomesconcentrated.

The Four Jhānas

“Quitesecludedfromsensuality,secludedfromunskillfulqualities,heentersandremainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthoughtandevaluation.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofseclusion.Justasifadexterousbathmanorbathman’sapprenticewouldpourbathpowderintoabrassbasinandkneadittogether,sprinklingitagainandagainwithwater,sothathisballofbathpowder—saturated,moisture-laden,permeatedwithinandwithout—wouldneverthelessnotdrip;evenso,themonkpermeates…thisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofseclusion.Thisisafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

“Then,withthestillingofdirectedthoughts&evaluations,heentersandremainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofconcentration.Justlikealakewithspring-waterwellingupfromwithin,havingnoinflowfromtheeast,west,north,orsouth,andwiththeskiessupplyingabundantshowerstimeandagain,1sothatthecoolfountofwaterwellingupfromwithinthelakewouldpermeateandpervade,suffuseandfillitwithcoolwaters,therebeingnopartofthelakeunpervadedby

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thecoolwaters;evenso,themonkpermeates…thisverybodywiththerapture&pleasurebornofconcentration.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofconcentration.This,too,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

“Andthen,withthefadingofrapture,heremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heentersandremainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Hepermeatesandpervades,suffusesandfillsthisverybodywiththepleasuredivestedofrapture.Justasinalotuspond,someofthelotuses,bornandgrowinginthewater,stayimmersedinthewaterandflourishwithoutstandingupoutofthewater,sothattheyarepermeatedandpervaded,suffusedandfilledwithcoolwaterfromtheirrootstotheirtips,andnothingofthoselotuseswouldbeunpervadedwithcoolwater;evenso,themonkpermeates…thisverybodywiththepleasuredivestedofrapture.Thereisnothingofhisentirebodyunpervadedwithpleasuredivestedofrapture.This,too,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

“Andthen,withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heentersandremainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Hesits,permeatingthebodywithapure,brightawareness.Justasifamanweresittingcoveredfromheadtofootwithawhiteclothsothattherewouldbenopartofhisbodytowhichthewhiteclothdidnotextend;evenso,themonksits,permeatingthebodywithapure,brightawareness.Thereisnothingofhisentirebodyunpervadedbypure,brightawareness.This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

Insight Knowledge

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittoknowledgeandvision.Hediscerns:‘Thisbodyofmineisendowedwithform,composedofthefourprimaryelements,bornfrommotherandfather,nourishedwithriceandporridge,subjecttoinconstancy,rubbing,pressing,dissolution,anddispersion.Andthisconsciousnessofmineissupportedhereandbounduphere.’Justasiftherewereabeautifulberylgemofthepurestwater—eightfaceted,wellpolished,clear,limpid,consummateinallitsaspects,andgoingthroughthemiddleofitwasablue,yellow,red,white,or

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brownthread—andamanwithgoodeyesight,takingitinhishand,weretoreflectonitthus:‘Thisisabeautifulberylgemofthepurestwater,eightfaceted,wellpolished,clear,limpid,consummateinallitsaspects.Andthis,goingthroughthemiddleofit,isablue,yellow,red,white,orbrownthread.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittoknowledgeandvision.Hediscerns:‘Thisbodyofmineisendowedwithform,composedofthefourprimaryelements,bornfrommotherandfather,nourishedwithriceandporridge,subjecttoinconstancy,rubbing,pressing,dissolution,anddispersion.Andthisconsciousnessofmineissupportedhereandbounduphere.’This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

The Mind-made Body

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittocreatingamind-madebody.Fromthisbodyhecreatesanotherbody,endowedwithform,madeofthemind,completeinallitsparts,notinferiorinitsfaculties.Justasifamanweretodrawareedfromitssheath.Thethoughtwouldoccurtohim:‘Thisisthesheath,thisisthereed.Thesheathisonething,thereedanother,butthereedhasbeendrawnoutfromthesheath.’Orasifamanweretodrawaswordfromitsscabbard.Thethoughtwouldoccurtohim:‘Thisisthesword,thisisthescabbard.Theswordisonething,thescabbardanother,buttheswordhasbeendrawnoutfromthescabbard.’Orasifamanweretopullasnakeoutfromitsslough.Thethoughtwouldoccurtohim:‘Thisisthesnake,thisistheslough.Thesnakeisonething,thesloughanother,butthesnakehasbeenpulledoutfromtheslough.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,themonkdirectsandinclinesittocreatingamind-madebody.Fromthisbodyhecreatesanotherbody,endowedwithform,madeofthemind,completeinallitsparts,notinferiorinitsfaculties.This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

Supranormal Powers

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,he

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directsandinclinesittothemodesofsupranormalpowers.Hewieldsmanifoldsupranormalpowers.Havingbeenonehebecomesmany;havingbeenmanyhebecomesone.Heappears.Hevanishes.Hegoesunimpededthroughwalls,ramparts,andmountainsasifthroughspace.Hedivesinandoutoftheearthasifitwerewater.Hewalksonwaterwithoutsinkingasifitweredryland.Sittingcross-leggedhefliesthroughtheairlikeawingedbird.Withhishandhetouchesandstrokeseventhesunandmoon,somightyandpowerful.HeexercisesinfluencewithhisbodyevenasfarastheBrahmāworlds.Justasadexterouspotterorhisassistantcouldcraftfromwell-preparedclaywhateverkindofpotteryvesselhelikes,orasadexterousivory-carverorhisassistantcouldcraftfromwell-preparedivoryanykindofivory-workhelikes,orasadexterousgoldsmithorhisassistantcouldcraftfromwell-preparedgoldanykindofgoldarticlehelikes;inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittothemodesofsupranormalpowers.…HeexercisesinfluencewithhisbodyevenasfarastheBrahmāworlds.This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

Clairaudience

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittothedivineear-element.Hehears—bymeansofthedivineear-element,purifiedandsurpassingthehuman—bothkindsofsounds:divineandhuman,whethernearorfar.Justasifamantravelingalongahighwayweretohearthesoundsofkettledrums,smalldrums,conchs,cymbals,andtom-toms.Hewouldknow,‘Thatisthesoundofkettledrums,thatisthesoundofsmalldrums,thatisthesoundofconchs,thatisthesoundofcymbals,andthatisthesoundoftom-toms.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittothedivineear-element.Hehears—bymeansofthedivineear-element,purifiedandsurpassingthehuman—bothkindsofsounds:divineandhuman,whethernearorfar.This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

Mind Reading

“Withhismindthusconcentrated,purified,andbright,unblemished,free

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fromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittoknowledgeoftheawarenessofotherbeings.Heknowstheawarenessofotherbeings,otherindividuals,havingencompasseditwithhisownawareness.Hediscernsamindwithpassionas‘amindwithpassion,’andamindwithoutpassionas‘amindwithoutpassion.’Hediscernsamindwithaversionas‘amindwithaversion,’andamindwithoutaversionas‘amindwithoutaversion.’Hediscernsamindwithdelusionas‘amindwithdelusion,’andamindwithoutdelusionas‘amindwithoutdelusion.’Hediscernsarestrictedmindas‘arestrictedmind,’andascatteredmindas‘ascatteredmind.’Hediscernsanenlargedmind2as‘anenlargedmind,’andanunenlargedmindas‘anunenlargedmind.’Hediscernsasurpassedmind[onethatisnotatthemostexcellentlevel]as‘asurpassedmind,’andanunsurpassedmindas‘anunsurpassedmind.’Hediscernsaconcentratedmindas‘aconcentratedmind,’andanunconcentratedmindas‘anunconcentratedmind.’Hediscernsareleasedmind3as‘areleasedmind,’andanunreleasedmindas‘anunreleasedmind.’Justasifayoungwoman—orman—fondofornaments,examiningthereflectionofherownfaceinabrightmirrororabowlofclearwaterwouldknow‘blemished’ifitwereblemished,or‘unblemished’ifitwerenot.Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittoknowledgeoftheawarenessofotherbeings.Heknowstheawarenessofotherbeings,otherindividuals,havingencompasseditwithhisownawareness.Hediscernsamindwithpassionas‘amindwithpassion,’andamindwithoutpassionas‘amindwithoutpassion’…areleasedmindas‘areleasedmind,’andanunreleasedmindas‘anunreleasedmind.’This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

Recollection of Past Lives

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittoknowledgeoftherecollectionofpastlives[lit:previoushomes].Herecollectshismanifoldpastlives,i.e.,onebirth,twobirths,threebirths,four,five,ten,twenty,thirty,forty,fifty,onehundred,onethousand,onehundredthousand,manyeonsofcosmiccontraction,manyeonsofcosmicexpansion,manyeonsofcosmiccontraction&expansion,(recollecting,)‘ThereIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosethere.TheretooIhadsuchaname,belongedto

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suchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosehere.’Thusherecollectshismanifoldpastlivesintheirmodes&details.Justasifamanweretogofromhishomevillagetoanothervillage,andthenfromthatvillagetoyetanothervillage,andthenfromthatvillagebacktohishomevillage.Thethoughtwouldoccurtohim,‘Iwentfrommyhomevillagetothatvillageoverthere.ThereIstoodinsuchaway,satinsuchaway,talkedinsuchaway,andremainedsilentinsuchaway.FromthatvillageIwenttothatvillageoverthere,andthereIstoodinsuchaway,satinsuchaway,talkedinsuchaway,andremainedsilentinsuchaway.FromthatvillageIcamebackhome.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittoknowledgeoftherecollectionofpastlives.Herecollectshismanifoldpastlives…intheirmodes&details.This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

The Passing Away & Re-appearance of Beings

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittoknowledgeofthepassingawayandre-appearanceofbeings.Hesees—bymeansofthedivineeye,purifiedandsurpassingthehuman—beingspassingawayandre-appearing,andhediscernshowtheyareinferiorandsuperior,beautifulandugly,fortunateandunfortunateinaccordancewiththeirkamma:‘Thesebeings—whowereendowedwithbadconductofbody,speech,andmind,whoreviledthenobleones,heldwrongviewsandundertookactionsundertheinfluenceofwrongviews—withthebreak-upofthebody,afterdeath,havere-appearedinaplaneofdeprivation,abaddestination,alowerrealm,hell.Butthesebeings—whowereendowedwithgoodconductofbody,speech,andmind,whodidnotrevilethenobleones,whoheldrightviewsandundertookactionsundertheinfluenceofrightviews—withthebreak-upofthebody,afterdeath,havere-appearedinagooddestination,aheavenlyworld.’Thus—bymeansofthedivineeye,purifiedandsurpassingthehuman—heseesbeingspassingawayandre-appearing,andhediscernshowtheyareinferiorandsuperior,beautifulandugly,fortunateandunfortunateinaccordancewiththeirkamma.Justasiftherewereatallbuildinginthecentralsquare(ofatown),andamanwithgoodeyesightstandingontopofitweretoseepeopleenteringahouse,leavingit,walkingalongthestreet,andsittinginthecentralsquare.Thethoughtwouldoccurtohim,‘Thesepeopleareenteringahouse,leavingit,

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walkingalongthestreets,andsittinginthecentralsquare.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittoknowledgeofthepassingawayandre-appearanceofbeings.Hesees—bymeansofthedivineeye,purifiedandsurpassingthehuman—beingspassingawayandre-appearing,andhediscernshowtheyareinferiorandsuperior,beautifulandugly,fortunateandunfortunateinaccordancewiththeirkamma.…This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

The Ending of Effluents

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,themonkdirectsandinclinesittotheknowledgeoftheendingofeffluents.4Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’Justasiftherewereapoolofwaterinamountainglen—clear,limpid,&unsullied—whereamanwithgoodeyesightstandingonthebankcouldseeshells,gravel,andpebbles,andalsoshoalsoffishswimmingaboutandresting,anditwouldoccurtohim,‘Thispoolofwaterisclear,limpid,andunsullied.Herearetheseshells,gravel,andpebbles,andalsotheseshoalsoffishswimmingaboutandresting.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittotheknowledgeoftheendingofeffluents.Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesand

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moresublime.Andasforanothervisiblefruitofthecontemplativelife,higherandmoresublimethanthis,thereisnone.”

Whenthiswassaid,KingAjātasattusaidtotheBlessedOne:“Magnificent,lord!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyescouldseeforms,inthesamewayhastheBlessedOne—throughmanylinesofreasoning—madetheDhammaclear.IgototheBlessedOneforrefuge,totheDhamma,andtotheSaṅghaofmonks.MaytheBlessedOneremembermeasalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife.

“Atransgressionhasovercomeme,lord,inthatIwassofoolish,somuddle-headed,andsounskilledastokillmyfather—arighteousman,arighteousking—forthesakeofsovereignrulership.MaytheBlessedOnepleaseacceptthisconfessionofmytransgressionassuch,sothatImayrestrainmyselfinthefuture.”

“Yes,greatking,atransgressionovercameyouinthatyouweresofoolish,somuddle-headed,andsounskilledastokillyourfather—arighteousman,arighteousking—forthesakeofsovereignrulership.ButbecauseyouseeyourtransgressionassuchandmakeamendsinaccordancewiththeDhamma,weacceptyourconfession.Foritisacauseofgrowthinthedisciplineofthenobleoneswhen,seeingatransgressionassuch,onemakesamendsinaccordancewiththeDhammaandexercisesrestraintinthefuture.”

Whenthiswassaid,KingAjātasattusaidtotheBlessedOne:“Well,then,lord,Iamnowtakingleave.Manyaremyduties,manymyresponsibilities.”

“Thendo,greatking,whatyouthinkitisnowtimetodo.”SoKingAjātasattu,delightingandrejoicingintheBlessedOne’swords,rose

fromhisseat,boweddowntohim,and—aftercircumambulatinghim—left.NotlongafterKingAjātasattuhadleft,theBlessedOneaddressedthemonks:“Thekingiswounded,monks.Thekingisincapacitated.Hadhenotkilledhisfather—thatrighteousman,thatrighteousking—thedustless,stainlessDhammaeyewouldhavearisentohimashesatinthisveryseat.”

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedintheBlessedOne’swords.

Notes1.Reading,Devocakālenakālaṁsammādhāraṁanuppaveccheyya,withtheThai

edition.2.Mahaggataṁ.Thistermisused,togetherwith“immeasurable/unlimited,”in

thestandarddescriptionoftheawarenessgeneratedinthepracticeofthe

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brahmavihāras(SN42:8).AccordingtoVen.AnuruddhainMN127,however,anenlargedmindisnotimmeasurable.Itsrangeofawarenessislargerthanthebodybutstillmeasurable,rangingindistancefromtheshadeofatreetotheearthboundedbytheocean.

3.Onthevariouslevelsofrelease,seeDN15,MN43,andAN9:43–45.4.Āsavas:threequalities—sensuality,becoming,andignorance—that“flowout”

ofthemindanddefileit.Sometimesafourthquality—views—isaddedtothelist,toconnectthesequalitieswiththefourfloods(ogha),whichareidenticaltothefouryokes.SeeAN4:10.

Seealso:DN16;SN46:51;SN56:11;AN6:86–87

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AboutPoṭṭhapādaPoṭṭhapādaSutta(DN9)

Introduction

ThissuttaportraystwomodesbywhichtheBuddharespondedtothecontroversialissuesofhisday.Thefirstmode—illustratedbyhiscontributiontothediscussionontheultimatecessationofperception—wastoadoptthetermsofthediscussionbuttoinvestthemwithhisownmeanings,andthentotrytodirectthediscussiontothepracticeleadingtothecessationofsuffering&stress.Thesecondmode—illustratedbyhistreatmentofwhetherthecosmosiseternal,etc.—wastodeclaretheissuesasunconducivetoawakening,andtorefusetotakeapositiononthem.

Severalothersuttas—suchasMN63,MN72,andAN10:93—portraytheBuddhaandhisdisciplesadoptingthesecondmode.ThissuttaisunusualinitsextendedportraitoftheBuddha’sadoptingthefirst.Manyofthetechnicaltermsheuseshere—suchastheperceptionofarefinedtruth,thepeakofperception,thealertstep-bystepattainmentoftheultimatecessationofperception,theappropriationofaself—arefoundnowhereelseintheCanon.Attheendofthesutta,hedescribesthemas“theworld’sdesignations,theworld’sexpressions,theworld’swaysofspeaking,theworld’sdescriptions,withwhichtheTathāgataexpresseshimselfbutwithoutgraspingatthem.”Inotherwords,hepicksthemupforthepurposeathandandthenletsthemgo.Thustheyarenottoberegardedascentraltohisteaching.Instead,theyshouldbereadasexamplesofhisabilitytoadaptthelanguageofhisinterlocutorstohisownpurposes.Forthisreason,thissuttaisbestreadonlyafteryouhavereadothersuttasandarefamiliarwiththemorecentralconceptsoftheBuddha’steachings.

OfparticularinteresthereistheBuddha’streatmentofthethree“appropriationsofaself.”Thefirst—thegrossself—referstotheordinary,everydaysenseofidentifyingwithone’sbody.Thelattertwo—themind-madeappropriationandtheformlessappropriation—refertothesenseofselfthatcanbedevelopedinmeditation.Themind-madeappropriationcanresultfromanexperienceofthemind-madebody—the“astralbody”—thatconstitutesoneofthepowersthatcanbedevelopedthroughconcentrationpractice.Theformlessappropriationcanresultfromanyoftheformlessstatesofconcentration—suchasanexperienceofinfinitespace,infiniteconsciousness,or

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nothingness.Althoughmeditators,onexperiencingthesestates,mightassumethattheyhaveencounteredtheir“trueself,”theBuddhaiscarefultonotethattheseareappropriations,andthattheyarenomoreone’strueselfthanthebodyis.Theyareone’sappropriationofaselfonlyforthetimethatoneidentifieswiththem.TheBuddhagoesontosaythatheteachestheDhammaforthesakeofabandoningeveryappropriationofaself“suchthat,whenyoupracticeit,defilingmentalqualitieswillbeabandoned,brightmentalqualitieswillgrow,andyouwillenter&remainintheculmination&abundanceofdiscernment,havingknown&realizeditforyourselfinthehere&now.”

* * *

IhaveheardthatononeoccasiontheBlessedOnewasstayingnearSāvatthīinJeta’sGrove,Anāthapiṇḍika’smonastery.NowonthatoccasionPoṭṭhapādathewanderer,togetherwithalargefollowingofabout300wanderers,hadtakenupresidenceinthedebatinghallneartheTiṇḍukatreeinthesingle-pavilionparkofQueenMallikā.ThentheBlessedOne,earlyinthemorning—havingadjustedhisunderrobeandtakinghisbowl&outerrobe—enteredSāvatthīforalms.Thenthethoughtoccurredtohim,“Whileit’sstilltooearlytogointoSāvatthīforalms,whydon’tIgotothedebatinghallneartheTiṇḍukatreeinthesingle-pavilionparkofQueenMallikātoseePoṭṭhapādathewanderer?”SohewenttothedebatinghallneartheTiṇḍukatreeinthesingle-pavilionparkofQueenMallikā.

NowonthatoccasionPoṭṭhapādathewandererwassittingwithhislargefollowingofwanderers,allmakingagreatnoise&racket,discussingmanykindsofbestialtopicsofconversation:conversationaboutkings,robbers,&ministersofstate;armies,alarms,&battles;food&drink;clothing,furniture,garlands,&scents;relatives;vehicles;villages,towns,cities,thecountryside;women&heroes;thegossipofthestreet&thewell;talesofthedead;talesofdiversity,thecreationoftheworld&ofthesea;talkofwhetherthingsexistornot.ThenPoṭṭhapādathewanderersawtheBlessedOnecomingfromafar,andonseeinghim,hushedhisfollowing:“Bequiet,goodsirs.Don’tmakeanynoise.HerecomesthecontemplativeGotama.Heisfondofquietudeandspeaksinpraiseofquietude.Maybe,ifheperceivesourgroupasquiet,hewillconsideritworthhiswhiletocomeourway.”Sothewanderersfellsilent.

ThentheBlessedOnewenttoPoṭṭhapāda,andPoṭṭhapādasaidtohim,“Come,BlessedOne.Welcome,BlessedOne.It’sbeenalongtimesincetheBlessedOnehasgoneoutofhiswaytocomehere.Sitdown,BlessedOne.Thisseathasbeenprepared.”SotheBlessedOnesatonthepreparedseat.Poṭṭhapāda,takingalowerseat,sattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Forwhattopicofconversationareyougatheredtogetherhere?Inthe

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midstofwhattopicofconversationhaveyoubeeninterrupted?”Whenthiswassaid,Poṭṭhapādareplied,“Nevermind,lord,aboutthetopicof

conversationforwhichwehavegatheredhere.Itwon’tbedifficultfortheBlessedOnetohearaboutthatlater.Forthepastfewdaysadiscussionhasarisenamongthemanysectsofcontemplatives&brahmansgatheredandsittingtogetherinthedebatinghall,concerningtheultimatecessationofperception:‘Howistheretheultimatecessationofperception?’Withregardtothis,somesaid,‘Aperson’sperceptionarisesandceaseswithoutcause,withoutreason.Whenitarises,oneispercipient.Whenitceases,oneisnotpercipient.’1That’showonegroupdescribedtheultimatecessationofperception.

“Thensomeoneelsesaid,‘No,that’snothowitis.Perceptionisaperson’sself,whichcomesandgoes.Whenitcomes,oneispercipient.Whenitgoes,oneisnotpercipient.’That’showonegroupdescribedtheultimatecessationofperception.

“Thensomeoneelsesaid,‘No,that’snothowitis,fortherearecontemplatives&brahmansofgreatpower,greatpotency.Theydrawperceptioninandoutofaperson.Whentheydrawitin,oneispercipient.Whentheydrawitout,oneisnotpercipient.’That’showonegroupdescribedtheultimatecessationofperception.

“Thensomeoneelsesaid,‘No,that’snothowitis,fortherearedevasofgreatpower,greatpotency.Theydrawperceptioninandoutofaperson.Whentheydrawitin,oneispercipient.Whentheydrawitout,oneisnotpercipient.’That’showonegroupdescribedtheultimatecessationofperception.

“ThenthememoryoftheBlessedOnearosewithinme:‘Ah,theBlessedOne!Ah,theOneWell-Gone—whosurelyiswell-skilledinthesematters.’TheBlessedOneisskilledandexpertintheultimatecessationofperception.Sowhat,lord,istheultimatecessationofperception?”

“Inthisregard,Poṭṭhapāda,thosecontemplatives&brahmanswhosaythataperson’sperceptionarises&ceaseswithoutcause,withoutreason,arewrongfromtheverystart.Whyisthat?Becauseaperson’sperceptionarises&ceaseswithacause,withareason.Withtraining,oneperceptionarisesandwithtraininganotherperceptionceases.Andwhatisthattraining?

“ThereisthecasewhereaTathāgataappearsintheworld,worthyandrightlyself-awakened.[asinDN2]…

“Thisishowamonkisconsummateinvirtue.…“Seeingthatthesefivehindranceshavebeenabandonedwithinhim,he

becomesglad.Glad,hebecomesenraptured.Enraptured,hisbodygrowstranquil.Hisbodytranquil,heissensitivetopleasure.Feelingpleasure,hismindbecomesconcentrated.

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“Quitesecludedfromsensuality,secludedfromunskillfulqualities,themonkenters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Hisearlierperceptionofsensualityceases,andonthatoccasionthereisaperceptionofarefinedtruthofrapture&pleasurebornofseclusion.Onthatoccasionheisonewhoispercipientofarefinedtruthofrapture&pleasurebornofseclusion.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Then,withthestillingofdirectedthoughts&evaluations,themonkenters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Hisearlierperceptionofarefinedtruthofrapture&pleasurebornofseclusionceases,andonthatoccasionthereisaperceptionofarefinedtruthofrapture&pleasurebornofconcentration.Onthatoccasionheisonewhoispercipientofarefinedtruthofrapture&pleasurebornofconcentration.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Andfurther,withthefadingofrapture,themonkremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Hisearlierperceptionofarefinedtruthofrapture&pleasurebornofconcentrationceases,andonthatoccasionthereisaperceptionofarefinedtruthofequanimity.Onthatoccasionheisonewhoispercipientofarefinedtruthofequanimity.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Andfurther,withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—themonkenters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Hisearlierperceptionofarefinedtruthofequanimityceases,andonthatoccasionthereisaperceptionofarefinedtruthofneitherpleasurenorpain.Onthatoccasionheisonewhoispercipientofarefinedtruthofneitherpleasurenorpain.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Andfurther,withthecompletetranscendingofperceptionsof(physical)form,withthedisappearanceofperceptionsofresistance,andnotheedingperceptionsofmultiplicity,(perceiving,)‘Infinitespace,’themonkenters&remainsinthedimensionoftheinfinitudeofspace.Hisearlierperceptionofarefinedtruthofneitherpleasurenorpainceases,andonthatoccasionthereisaperceptionofarefinedtruthofthedimensionoftheinfinitudeofspace.Onthatoccasionheisonewhoispercipientofarefinedtruthofthedimensionofthe

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infinitudeofspace.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Andfurther,withthecompletetranscendingofthedimensionoftheinfinitudeofspace,(perceiving,)‘Infiniteconsciousness,’themonkenters&remainsinthedimensionoftheinfinitudeofconsciousness.Hisearlierperceptionofarefinedtruthofthedimensionoftheinfinitudeofspaceceases,andonthatoccasionthereisaperceptionofarefinedtruthofthedimensionoftheinfinitudeofconsciousness.Onthatoccasionheisonewhoispercipientofarefinedtruthofthedimensionoftheinfinitudeofconsciousness.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Andfurther,withthecompletetranscendingofthedimensionoftheinfinitudeofconsciousness,(perceiving,)‘Thereisnothing,’enters&remainsinthedimensionofnothingness.Hisearlierperceptionofarefinedtruthofthedimensionoftheinfinitudeofconsciousnessceases,andonthatoccasionthereisaperceptionofarefinedtruthofthedimensionofnothingness.Onthatoccasionheisonewhoispercipientofarefinedtruthofthedimensionofnothingness.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.2

“Now,whenthemonkispercipientofhimselfhere,thenfromtheretothere,stepbystep,hetouchesthepeakofperception.Asheremainsatthepeakofperception,thethoughtoccurstohim,‘Thinkingisbadforme.Notthinkingisbetterforme.IfIweretothinkandwill,thisperceptionofminewouldcease,andagrosserperceptionwouldappear.WhatifIwereneithertothinknortowill?’3Soheneitherthinksnorwills,andasheisneitherthinkingnorwilling,thatperceptionceases4andanother,grosserperceptiondoesnotappear.Hetouchescessation.This,Poṭṭhapāda,ishowthereisthealert5step-bystepattainmentoftheultimatecessationofperception.

“Nowwhatdoyouthink,Poṭṭhapāda?Haveyoueverbeforeheardofsuchanalertstep-bystepattainmentoftheultimatecessationofperception?”

“No,lord.AndhereishowIunderstandtheDhammataughtbytheBlessedOne:‘Whenthemonkispercipientofhimselfhere,thenfromtheretothere,stepbystep,hetouchesthepeakofperception.Asheremainsatthepeakofperception,thethoughtoccurstohim,”Thinkingisbadforme.Notthinkingisbetterforme.IfIweretothinkandwill,thisperceptionofminewouldcease,andagrosserperceptionwouldappear.WhatifIwereneithertothinknortowill?”Soheneitherthinksnorwills,andasheisneitherthinkingnorwilling,thatperceptionceasesandanother,grosserperceptiondoesnotappear.Hetouchescessation.This,Poṭṭhapāda,ishowthereisthealertstep-bystep

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attainmentoftheultimatecessationofperception.’”“That’sright,Poṭṭhapāda.”“But,lord,doestheBlessedOnedescribeonepeakofperceptionormany

peaksofperception?”“Poṭṭhapāda,Idescribeonepeakofperceptionandmanypeaksof

perception.”“AndhowdoestheBlessedOnedescribeonepeakofperceptionandmany

peaksofperception?”“Inwhateverwayonetouchescessation,Poṭṭhapāda,that’sthewayIdescribe

thepeakofperception.6That’showIdescribeonepeakofperceptionandmanypeaksofperception.”

“Now,lord,doesperceptionarisefirst,andknowledgeafter;ordoesknowledgearisefirst,andperceptionafter;ordoperception&knowledgearisesimultaneously?”

“Poṭṭhapāda,perceptionarisesfirst,andknowledgeafter.Andthearisingofknowledgecomesfromthearisingofperception.Onediscerns,‘It’sindependenceonthis7thatmyknowledgehasarisen.’Throughthislineofreasoningonecanrealizehowperceptionarisesfirst,andknowledgeafter,andhowthearisingofknowledgecomesfromthearisingofperception.”

“Now,lord,isperceptionaperson’sself,orisperceptiononethingandselfanother?”

“Whatselfdoyouposit,Poṭṭhapāda?”“Ipositagrossself,possessedofform,madeupofthefourgreatelements

[earth,water,fire,andwind],feedingonphysicalfood.”“Then,Poṭṭhapāda,yourselfwouldbegross,possessedofform,madeupof

thefourgreatelements,feedingonphysicalfood.Thatbeingthecase,thenforyouperceptionwouldbeonethingandselfanother.Andit’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother:evenasthereremainsthisgrossself—possessedofform,madeupofthefourgreatelements,andfeedingonfood—oneperceptionarisesforthatpersonasanotherperceptionpassesaway.It’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother.”

“Then,lord,Ipositamind-madeselfcompleteinallitsparts,notinferiorinitsfaculties.”8

“Then,Poṭṭhapāda,yourselfwouldbemind-made,completeinallitsparts,notinferiorinitsfaculties.Thatbeingthecase,thenforyouperceptionwouldbeonethingandselfanother.Andit’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother:evenasthereremains

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thismind-madeself—completeinallitsparts,notinferiorinitsfaculties—oneperceptionarisesforthatpersonasanotherperceptionpassesaway.It’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother.”

“Then,lord,Ipositaformlessselfmadeofperception.”“Then,Poṭṭhapāda,yourselfwouldbeformlessandmadeofperception.That

beingthecase,thenforyouperceptionwouldbeonethingandselfanother.Andit’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother:evenasthereremainsthisformlessselfmadeofperception,oneperceptionarisesforthatpersonasanotherperceptionpassesaway.It’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother.”

“Isitpossibleformetoknow,lord,whetherperceptionisaperson’sselforifperceptionisonethingandselfanother?”

“Poṭṭhapāda—havingotherviews,otherpractices,othersatisfactions,otheraims,otherteachers—it’shardforyoutoknowwhetherperceptionisaperson’sselforifperceptionisonethingandselfanother.”

“Wellthen,lord,if—havingotherviews,otherpractices,othersatisfactions,otheraims,otherteachers—it’shardformetoknowwhetherperceptionisaperson’sselforifperceptionisonethingandselfanother,thenisitthecasethatthecosmosiseternal,thatonlythisistrueandanythingotherwiseisworthless?”

“Poṭṭhapāda,Ihaven’texpoundedthatthecosmosiseternal,thatonlythisistrueandanythingotherwiseisworthless.”

“Thenisitthecasethatthecosmosisnoteternal,thatonlythisistrueandanythingotherwiseisworthless?”

“Poṭṭhapāda,Ihaven’texpoundedthatthecosmosisnoteternal,thatonlythisistrueandanythingotherwiseisworthless.”

“Thenisitthecasethatthecosmosisfinite…thecosmosisinfinite…thesoul&thebodyarethesame…thesoulisonethingandthebodyanother…afterdeathaTathāgataexists…afterdeathaTathāgatadoesnotexist…afterdeathaTathāgatabothexists&doesnotexist…afterdeathaTathāgataneitherexistsnordoesnotexist,thatonlythisistrueandanythingotherwiseisworthless?”

“Poṭṭhapāda,Ihaven’texpoundedthatafterdeathaTathāgataneitherexistsnordoesnotexist,thatonlythisistrueandanythingotherwiseisworthless.”

“Butwhyhasn’ttheBlessedOneexpoundedthesethings?”“Becausetheyarenotconducivetothegoal,arenotconducivetothe

Dhamma,arenotbasictotheholylife.Theydon’tleadtodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,to

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unbinding.That’swhyIhaven’texpoundedthem.”“AndwhathastheBlessedOneexpounded?”“Ihaveexpoundedthat,‘Thisisstress’…‘Thisistheoriginationofstress’…

‘Thisisthecessationofstress’…‘Thisisthepathofpracticeleadingtothecessationofstress.’

“AndwhyhastheBlessedOneexpoundedthesethings?”“Becausetheyareconducivetothegoal,conducivetotheDhamma,andbasic

totheholylife.Theyleadtodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.That’swhyIhaveexpoundedthem.”

“Soitis,BlessedOne.Soitis,OOneWell-Gone.Wellnow,it’stimefortheBlessedOnetodoasheseesfit.”

ThentheBlessedOnegotupfromhisseatandleft.Notlongafterhehadleft,thewanderers,withsneeringwords,jeeredat

Poṭṭhapādathewandererfromallsides:“So,whateverthecontemplativeGotamasays,SirPoṭṭhapādarejoicesinhiseveryword:‘Soitis,BlessedOne.Soitis,OOneWell-Gone.’Butwedon’tunderstandthecontemplativeGotamaashavingtaughtanycategoricalteachingastowhetherthecosmosiseternalorthecosmosisnoteternalor…whetherafterdeathaTathāgataneitherexistsnordoesnotexist.”

Whenthiswassaid,Poṭṭhapādathewandererrepliedtothewanderers,“I,too,don’tunderstandthecontemplativeGotamaashavingtaughtanycategoricalteachingastowhetherthecosmosiseternalorthecosmosisnoteternalor…whetherafterdeathaTathāgataneitherexistsnordoesnotexist.ButthecontemplativeGotamadescribesagenuine,authentic,andaccuratepractice,groundedintheDhammaandconsonantwiththeDhamma.Andwhenagenuine,authentic,andaccuratepractice,groundedintheDhammaandconsonantwiththeDhammaisbeingexplained,whyshouldn’taknowledgeablepersonsuchasmyselfrejoiceinthewell-spokennessofthecontemplativeGotama’swell-spokenwords?”

Thentwoorthreedayslater,Cittatheelephanttrainer’ssonandPoṭṭhapādathewandererwenttotheBlessedOne.Ontheirarrival,CittaboweddowntotheBlessedOneandsattooneside,whilePoṭṭhapādathewanderergreetedtheBlessedOnecourteously.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.Ashewassittingthere,hesaidtotheBlessedOne:“Theotherday,notlongaftertheBlessedOnehadleft,thewanderers,withsneeringwords,jeeredatmefromallsides:‘So,whateverthecontemplativeGotamasays,SirPoṭṭhapādarejoicesinhiseveryword:“Soitis,BlessedOne.Soitis,OOneWell-Gone.”Butwedon’tunderstandthecontemplativeGotamaashavingtaughtany

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categoricalteachingastowhetherthecosmosiseternalorthecosmosisnoteternalor…whetherafterdeathaTathāgataneitherexistsnordoesnotexist.’

“Whenthiswassaid,Irepliedtothewanderers,‘I,too,don’tunderstandthecontemplativeGotamaashavingtaughtanycategoricalteachingastowhetherthecosmosiseternalorthecosmosisnoteternalor…whetherafterdeathaTathāgataneitherexistsnordoesnotexist.ButthecontemplativeGotamadescribesagenuine,authentic,andaccuratepractice,groundedintheDhammaandconsonantwiththeDhamma.Andwhenagenuine,authentic,andaccuratepractice,groundedintheDhammaandconsonantwiththeDhammaisbeingexplained,whyshouldn’taknowledgeablepersonsuchasmyselfrejoiceinthewell-spokennessofthecontemplativeGotama’swell-spokenwords?’”

[TheBuddha:]“Poṭṭhapāda,allthosewanderersareblindandhavenoeyes.Youaloneamongthemhaveeyes.Ihavetaughtanddeclaredsometeachingstobecategorical,andsometeachingstobenotcategorical.AndwhataretheteachingsthatIhavetaughtanddeclaredtobenotcategorical?(Thestatementthat)‘Thecosmosiseternal’Ihavetaughtanddeclaredtobeanotcategoricalteaching.(Thestatementthat)‘Thecosmosisnoteternal’…‘Thecosmosisfinite’…‘Thecosmosisinfinite’…‘Thesoul&thebodyarethesame’…‘Thesoulisonethingandthebodyanother’…‘AfterdeathaTathāgataexists’…‘AfterdeathaTathāgatadoesnotexist’…‘AfterdeathaTathāgatabothexists&doesnotexist’…‘AfterdeathaTathāgataneitherexistsnordoesnotexist’Ihavetaughtanddeclaredtobeanotcategoricalteaching.AndwhyhaveItaughtanddeclaredtheseteachingstobenotcategorical?Becausetheyarenotconducivetothegoal,arenotconducivetotheDhamma,arenotbasictotheholylife.Theydon’tleadtodisenchantment,todispassion,tocessation,tocalm,todirectknowledge,toself-awakening,tounbinding.That’swhyIhavetaughtanddeclaredthemtobenotcategorical.

“AndwhathaveItaughtanddeclaredtobecategoricalteachings?(Thestatementthat)‘Thisisstress’Ihavetaughtanddeclaredtobeacategoricalteaching.(Thestatementthat)‘Thisistheoriginationofstress’…‘Thisisthecessationofstress’…‘Thisisthepathofpracticeleadingtothecessationofstress’Ihavetaughtanddeclaredtobeacategoricalteaching.AndwhyhaveItaughtanddeclaredtheseteachingstobecategorical?Becausetheyareconducivetothegoal,conducivetotheDhamma,andbasictotheholylife.Theyleadtodisenchantment,todispassion,tocessation,tocalm,todirectknowledge,toself-awakening,tounbinding.That’swhyIhavetaughtanddeclaredthemtobecategorical.

“Therearesomecontemplatives&brahmanswithadoctrine&viewlikethis:‘Afterdeath,theselfisexclusivelyhappyandfreefromdisease.’Iapproachedthemandaskedthem,‘Isittruethatyouhaveadoctrine&viewlikethis:“After

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death,theselfisexclusivelyhappyandfreefromdisease”?’Whenaskedthis,theyreplied,‘Yes.’SoIaskedthem,‘Butdoyoudwellhavingknownorseenanexclusivelyhappyworld?’Whenaskedthis,theysaid,‘No.’SoIaskedthem,‘Buthaveyoueverbeenawareofaselfexclusivelyhappyforadayoranight,orforhalfadayorhalfanight?’Whenaskedthis,theysaid,‘No.’SoIaskedthem,‘Butdoyouknowthat“Thisisthepath,thisisthepracticefortherealizationofanexclusivelyhappyworld”?’Whenaskedthis,theysaid,‘No.’SoIaskedthem,‘Buthaveyouheardthevoicesofdevasreborninanexclusivelyhappyworld,saying,“Practicewell,mydears.Practicestraightforwardly,mydears,fortherealizationofanexclusivelyhappyworld,becauseitwasthroughsuchapracticethatweourselveshavebeenreborninanexclusivelyhappyworld”?’Whenaskedthis,theysaid,‘No.’

“Sowhatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthewordsofthosecontemplatives&brahmansturnouttobeunconvincing?”

“Yes,lord.Whenthisisthecase,thewordsofthosecontemplatives&brahmansturnouttobeunconvincing.”

“Poṭṭhapāda,it’sasifamanweretosay,‘I’minlovewiththemostbeautifulwomaninthiscountry,’andotherpeopleweretosaytohim,‘Well,mygoodman,thismostbeautifulwomaninthiscountrywithwhomyouareinlove:doyouknowifshe’softhewarriorcaste,thebrahmancaste,themerchantcaste,orthelaborercaste?’and,whenaskedthis,hewouldsay,‘No.’Thentheywouldsaytohim,‘Wellthen,doyouknowhernameorclanname?Whethershe’stall,short,orofmediumheight?Whethershe’sdark,fair,orruddy-skinned?Doyouknowwhatvillageortownorcityshe’sfrom?’Whenaskedthis,hewouldsay,‘No.’Thentheywouldsaytohim,‘Soyou’veneverknownorseenthewomanyou’reinlovewith?’Whenaskedthis,hewouldsay,‘Yes.’

“Sowhatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthewordsofthatmanturnouttobeunconvincing?”

“Yes,lord.…”“Inthesameway,therearesomecontemplatives&brahmanswithadoctrine

&viewlikethis:‘Afterdeath,theselfisexclusivelyhappyandfreefromdisease.’…Don’tthewordsofthosecontemplatives&brahmansturnouttobeunconvincing?”

“Yes,lord.…”“Poṭṭhapāda,it’sasifamanatacrossroadsweretobuildastaircasefor

ascendingtoapalace,andotherpeopleweretosaytohim,‘Well,mygoodman,thispalaceforwhichyouarebuildingastaircase:Doyouknowwhetherit’seast,west,north,orsouthofhere?Whetherit’shigh,low,orinbetween?’and,whenaskedthis,hewouldsay,‘No.’Thentheywouldsaytohim,‘Soyoudon’tknow

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orseethepalaceforwhichyouarebuildingastaircase?’Whenaskedthis,hewouldsay,‘Yes.’

“Sowhatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthewordsofthatmanturnouttobeunconvincing?”

“Yes,lord.…”“Inthesameway,therearesomecontemplatives&brahmanswithadoctrine

&viewlikethis:‘Afterdeath,theselfisexclusivelyhappyandfreefromdisease.’…Don’tthewordsofthosecontemplatives&brahmansturnouttobeunconvincing?”

“Yes,lord.Whenthisisthecase,thewordsofthosecontemplatives&brahmansturnouttobeunconvincing.”

“Poṭṭhapāda,therearethesethreeappropriationsofaself:thegrossappropriationofaself,themind-madeappropriationofaself,andtheformlessappropriationofaself.9Andwhatisthegrossappropriationofaself?Possessedofform,madeupofthefourgreatelements,feedingonphysicalfood:thisisthegrossappropriationofaself.Andwhatisthemind-madeappropriationofaself?Possessedofform,mind-made,completeinallitsparts,notinferiorinitsfaculties:thisisthemind-madeappropriationofaself.Andwhatistheformlessappropriationofaself?Formlessandmadeofperception:thisistheformlessappropriationofaself.

“IteachtheDhammafortheabandoningofthegrossappropriationofaself,suchthat,whenyoupracticeit,defilingmentalqualitieswillbeabandoned,brightmentalqualitieswillgrow,andyouwillenter&remainintheculmination&abundanceofdiscernment,havingknown&realizeditforyourselfinthehere&now.Ifthethoughtshouldoccurtoyouthat,whendefilingmentalqualitiesareabandonedandbrightmentalqualitieshavegrown,andoneenters&remainsintheculmination&abundanceofdiscernment,havingknown&realizeditforoneselfinthehere&now,one’sabidingisstressful/painful,youshouldnotseeitinthatway.Whendefilingmentalqualitiesareabandonedandbrightmentalqualitieshavegrown,andoneenters&remainsintheculmination&abundanceofdiscernment,havingknown&realizeditforoneselfinthehere&now,thereisjoy,rapture,calm,mindfulness,alertness,andapleasant/happyabiding.

“IalsoteachtheDhammafortheabandoningofthemind-madeappropriationofaself…fortheabandoningoftheformlessappropriationofaself,suchthat,whenyoupracticeit,defilingmentalqualitieswillbeabandoned,brightmentalqualitieswillgrow,andyouwillenter&remainintheculmination&abundanceofdiscernment,havingknown&realizeditforyourselfinthehere&now.…Whendefilingmentalqualitiesareabandonedand

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brightmentalqualitieshavegrown,andoneenters&remainsintheculmination&abundanceofdiscernment,havingknown&realizeditforoneselfinthehere&now,thereisjoy,rapture,calm,mindfulness,alertness,andapleasant/happyabiding.

“Inthepast,Ihavebeenasked,‘What,friend,isthegrossappropriationofaselfforwhoseabandoningyouteachtheDhammasuchthat,whenyoupracticeit,defilingmentalqualitieswillbeabandoned,brightmentalqualitieswillgrow,andyouwillenter&remainintheculmination&abundanceofdiscernment,havingknown&realizeditforyourselfinthehere&now?’Whenaskedthis,Iwouldanswer,‘This,friend,isthatgrossappropriationofaselfforwhoseabandoningIteachtheDhamma.…’

“Inthepast,Ihavebeenasked,‘What,friend,isthemind-madeappropriationofaself…theformlessappropriationofaselfforwhoseabandoningyouteachtheDhamma…?’Whenaskedthis,Iwouldanswer,‘This,friend,isthatgrossappropriationofaselfforwhoseabandoningIteachtheDhamma.…’

“Whatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthosewordsturnouttobeconvincing?”

“Yes,lord.Whenthisisthecase,thosewordsturnouttobeconvincing.”“Poṭṭhapāda,it’sasifamanatacrossroadsweretobuildastaircasefor

ascendingtoapalace,andotherpeopleweretosaytohim,‘Well,mygoodman,thispalaceforwhichyouarebuildingastaircase:Doyouknowwhetherit’seast,west,north,orsouthofhere?Whetherit’shigh,low,orinbetween?’Hewouldsay,‘This,friends,isthepalacetowhichIambuildingastaircase.Thestaircaseisrightunderthepalace.’

“Sowhatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthewordsofthatmanturnouttobeconvincing?”

“Yes,lord.…”“Inthesameway,inthepastIhavebeenasked,‘What,friend,isthegross

appropriationofaself…themind-madeappropriationofaself…theformlessappropriationofaselfforwhoseabandoningyouteachtheDhamma…?’Whenaskedthis,Iwouldanswer,‘This,friend,isthatgrossappropriationofaselfforwhoseabandoningIteachtheDhamma.…’

“Whatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthosewordsturnouttobeconvincing?”

“Yes,lord.Whenthisisthecase,thosewordsturnouttobeconvincing.”Whenthiswassaid,Cittatheelephanttrainer’ssonsaidtotheBlessedOne:

“Whenthereisagrossappropriationofaself,isitthecasethenthatone’smind-madeappropriationofaselfandformlessappropriationofaselfarenull&void,andonlyone’sgrossappropriationofaselfistrue?Andwhenthereisamind-

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madeappropriationofaself,isitthecasethenthatone’sgrossappropriationofaselfandformlessappropriationofaselfarenull&void,andonlyone’smind-madeappropriationofaselfistrue?Andwhenthereisaformlessappropriationofaself,isitthecasethenthatone’sgrossappropriationofaselfandmind-madeappropriationofaselfarenull&void,andonlyone’sformlessappropriationofaselfistrue?”

“Citta,whenthereisagrossappropriationofaself,it’snotclassifiedeitherasamind-madeappropriationofaselforasaformlessappropriationofaself.It’sclassifiedjustasagrossappropriationofaself.Whenthereisamind-madeappropriationofaself,it’snotclassifiedeitherasagrossappropriationofaselforasaformlessappropriationofaself.It’sclassifiedjustasamind-madeappropriationofaself.Whenthereisaformlessappropriationofaself,it’snotclassifiedeitherasagrossappropriationofaselforasamind-madeappropriationofaself.Itisclassifiedjustasaformlessappropriationofaself.

“Supposetheyweretoaskyou:‘Didyouexistinthepast?Didyounotnotexist?Willyouexistinthefuture?Willyounotnotexist?Doyouexistnow?Doyounotnotexist?’Thusasked,howwouldyouanswer?”

“…Thusasked,lord,Iwouldanswer:‘Iexistedinthepast.Ididnotnotexist.Iwillexistinthefuture.Iwillnotnotexist.Iexistnow.Idonotnotexist.’.…That’showIwouldanswer.”

“Suppose,Citta,theyweretoaskyou:‘Whateveryourpastappropriationofaself:Isthataloneyourtrueappropriationofself,whilethefuture&presentonesarenull&void?Whateveryourfutureappropriationofaself:Isthataloneyourtrueappropriationofaself,whilethepast&presentonesarenull&void?Whateveryourpresentappropriationofaself:Isthataloneyourtrueappropriationofaself,whilethepast&futureonesarenull&void?’Thusasked,howwouldyouanswer?”

“…Thusasked,lord,Iwouldanswer:‘Whatevermypastappropriationofaself:onthatoccasion,thatalonewasmytrueappropriationofaself,whilefuture&presentoneswerenull&void.Whatevermyfutureappropriationofaself:onthatoccasion,thatalonewillbemytrueappropriationofaself,whilethepast&presentoneswillbenull&void.Whatevermypresentappropriationofaself:onthatoccasion,thataloneismytrueappropriationofaself,whilethepast&futureonesarenull&void.

“Inthesameway,Citta,whenthereisagrossappropriationofaself…it’sclassifiedjustasagrossappropriationofaself.Whenthereisamind-madeappropriationofaself.…Whenthereisaformlessappropriationofaself,it’snotclassifiedeitherasagrossappropriationofaselforasamind-madeappropriationofaself.It’sclassifiedjustasaformlessappropriationofaself.

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“Justaswhenmilkcomesfromacow,curdsfrommilk,butterfromcurds,gheefrombutter,andtheskimmingsofgheefromghee.Whenthereismilk,it’snotclassifiedascurds,butter,ghee,orskimmingsofghee.It’sclassifiedjustasmilk.Whentherearecurds.…Whenthereisbutter.…Whenthereisghee.…Whentherearetheskimmingsofghee,they’renotclassifiedasmilk,curds,butter,orghee.They’reclassifiedjustastheskimmingsofghee.

“Inthesameway,whenthereisagrossappropriationofaself…it’sclassifiedjustasagrossappropriationofaself.Whenthereisamind-madeappropriationofaself.…Whenthereisaformlessappropriationofaself,it’snotclassifiedeitherasagrossappropriationofaselforasamind-madeappropriationofaself.It’sclassifiedjustasaformlessappropriationofaself.

“Citta,thesearetheworld’sdesignations,theworld’sexpressions,theworld’swaysofspeaking,theworld’sdescriptions,withwhichtheTathāgataexpresseshimselfbutwithoutgraspingtothem.”10

Whenthiswassaid,PoṭṭhapādathewanderersaidtotheBlessedOne:“Magnificent,MasterGotama!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyescouldseeforms,inthesamewayhasMasterGotama—throughmanylinesofreasoning—madetheDhammaclear.IgotoMasterGotamaforrefuge,totheDhamma,andtotheSaṅghaofmonks.MayMasterGotamaremembermeasalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife.”

ButCittatheelephanttrainer’ssonsaidtotheBlessedOne:“Magnificent,MasterGotama!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned…inthesamewayhasMasterGotama—throughmanylinesofreasoning—madetheDhammaclear.IgotoMasterGotamaforrefuge,totheDhamma,andtotheSaṅghaofmonks.LetmeobtainthegoingforthintheBlessedOne’spresence!Letmeobtainacceptance!”11

SoCittatheelephanttrainer’ssonobtainedthegoingforthintheBlessedOne’spresence;heobtainedacceptance.AndnotlongafterhisAcceptance—dwellingalone,secluded,heedful,ardent,&resolute—heinnolongtimereached&remainedinthesupremegoaloftheholylife,forwhichclansmenrightlygoforthfromhomeintohomelessness,knowing&realizingitforhimselfinthehere&now.Heknew:“Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthesakeofthisworld.”AndthusVen.Elephant-trainer’sSon12becameanotheroneofthearahants.

Notes1.Non-percipient(asaññī):Thistermissometimestranslatedas“unconscious,”

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butbecausetheBuddhaissostrictthroughoutthissuttainreferringtosaññāasitfunctionsinothersuttas—as“perception,”i.e.,thelabelsoneattachestoexperience—translatingasaññīas“unconscious”createsneedlessconfusion,especiallyassomereadersmightassumethatthetermwouldmeantheabsenceofviññāṇa.Anasaññīpersonmightbetterbeconceivedasoneinamentallyblankstate.

2.Thediscussiondoesnotincludethedimensionofneitherperceptionnornon-perceptionbecausethetopichereisperceptionand,asAN9:36pointsout,thedimensionofnothingnessisthehighestperception-attainment.

3.SeeMN140.4.LDBmistakenlyhas“arises”here.5.LDBomits“alert”here.(TherearemanyothermistakesintheLDB

translationofthissutta,butasitwouldbetedioustonotethemall,Iamnotingonlythesetwo,toalertthereadertothefactthatthesloppinessthatunfortunatelymarsmuchofLDBisparticularlyevidentinitstranslationofthissutta.)

6.AsAN9:36pointsout,onecanattaincessationbasedonanyofthelevelsofjhānaortheformlessattainments.Thus,althoughthespecificlevelfromwhichcessationisattainedmightdifferfrompersontoperson,itsroleinfunctioningasthebasisforcessationisthesameineveryperson’sawakening.

7.AccordingtotheCommentary,theword“this”herereferstotheperceptioncharacterizingthelevelofjhānafromwhichoneattainedtheknowledgeofcessation.

8.Seethesectiononthemind-madebodyinDN2.9.Appropriationofaself(atta-paṭilābho):AccordingtotheCommentary,this

referstotheappropriationofanindividualidentity(atta-bhāva-paṭilābho)onanyofthethreelevelsofbecoming:thesensuallevel,thelevelofform,andtheformlesslevel.Thetermatta-bhāva-paṭilābhoisusedinanumberofsuttas—amongthemAN4:192—whereitdefinitelyreferstothetypeofidentityoneassumesonexperiencingrebirthinaparticularlevelofbeing.However,therearetworeasonsfornotfollowingtheCommentary’sequationofatta-paṭilābhowithatta-bhāva-paṭilābho.(1)AsAN4:72makesclear,thereisatypeofatta-bhāva-paṭilābho—rebirthinthedimensionofneitherperceptionnornon-perception—thatwouldnotbecoveredbyanyofthethreetypesofappropriationofaselfmentionedinthissutta.ThustheBuddhaseemstobelimitinghisdiscussionheretothealternativeselvespositedbyPoṭṭhapāda.(2)Inalaterpassageinthissutta,theBuddhareferstotheappropriationofaselfassomethinghecanpointtodirectlyinhislisteners’immediaterangeofexperience.Thusthetermwouldseemtorefertothesenseofselfonecanattainasaresultofdifferentlevelsofexperienceinmeditationhereandnow.

10.TheCommentarytakesthisisastheBuddha’saffirmationoftheidea—whichinlatercenturieswasacceptedinallschoolsofBuddhism—thathespoke

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truthontwolevels:conventionalandultimate.Incontext,though,theBuddhaseemstobereferringmerelytothefactthathehasadoptedthelinguisticusagesofhisinterlocutorssimplyforthesakeofdiscussion,andthattheyshouldnotbeinterpretedoutofcontext.

11.Fullordinationasamonk.12.Mv.I.74indicatesthatitwasconsideredasignofrespecttorefertoamonk

byhisclanname.

Seealso:DN15;MN109;SN22:59;SN44;AN4:42;AN10:95–96

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ToKevaṭṭaKevaṭṭaSutta(DN11)

Introduction

Thisdiscourse(alsoknownastheKevaddhaSutta)discussestheroleofmiraclesandconversationswithheavenlybeingsasapossiblebasisforfaithandbelief.Whilenotdenyingtherealityofsuchexperiences,theBuddhapointsoutthat—ofallpossiblemiracles—onlythemiracleofinstructioninthepropertrainingofthemindisreliable.Asforheavenlybeings,theyaresubjecttogreed,anger,anddelusion,andsotheinformationtheygive—especiallywithregardtothemiracleofinstruction—isnotnecessarilytrustworthy.Thustheonlyvalidbasisforfaithistheinstructionthat,whenfollowed,bringsabouttheendofone’sownmentaldefilements.

ThetaleconcludingthediscourseisoneofthefinestexamplesoftheearlyBuddhistsenseofhumor.

* * *

IhaveheardthatononeoccasiontheBlessedOnewasstayingatNālandāinPāvārika’smangogrove.ThenKevaṭṭathehouseholderapproachedtheBlessedOneand,onarrival,havingboweddown,sattooneside.AshewassittingtherehesaidtotheBlessedOne:“Lord,thisNālandāispowerful,bothprosperousandpopulous,filledwithpeoplewhohavefaithintheBlessedOne.ItwouldbegoodiftheBlessedOneweretodirectamonktodisplayamiracleofpsychicpowerfromhissuperiorhumanstatesothatNālandāwouldtoanevengreaterextenthavefaithintheBlessedOne.”

Whenthiswassaid,theBlessedOnesaidtoKevaṭṭathehouseholder,“Kevaṭṭa,Idon’tteachthemonksinthisway:‘Come,monks,displayamiracleofpsychicpowertothelaypeoplecladinwhite.’”

Asecondtime.…Athirdtime,KevaṭṭathehouseholdersaidtotheBlessedOne:“Iwon’targuewiththeBlessedOne,butItellyou:Lord,thisNālandāispowerful,bothprosperousandpopulous,filledwithpeoplewhohavefaithintheBlessedOne.ItwouldbegoodiftheBlessedOneweretodirectamonktodisplayamiracleofpsychicpowerfromhissuperiorhumanstatesothatNālandā

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wouldtoanevengreaterextenthavefaithintheBlessedOne.”Athirdtime,theBlessedOnesaidtoKevaṭṭathehouseholder,“Kevaṭṭa,I

don’tteachthemonksinthisway:‘Come,monks,displayamiracleofpsychicpowertothelaypeoplecladinwhite.’

“Kevaṭṭa,therearethesethreemiraclesthatIhavedeclared,havingdirectlyknownandrealizedthemformyself.Whichthree?Themiracleofpsychicpower,themiracleoftelepathy,andthemiracleofinstruction.1

The Miracle of Psychic Power

“Andwhatisthemiracleofpsychicpower?Thereisthecasewhereamonkwieldsmanifoldpsychicpowers.Havingbeenonehebecomesmany;havingbeenmanyhebecomesone.Heappears.Hevanishes.Hegoesunimpededthroughwalls,ramparts,andmountainsasifthroughspace.Hedivesinandoutoftheearthasifitwerewater.Hewalksonwaterwithoutsinkingasifitweredryland.Sittingcross-leggedhefliesthroughtheairlikeawingedbird.Withhishandhetouchesandstrokeseventhesunandmoon,somightyandpowerful.HeexercisesinfluencewithhisbodyevenasfarastheBrahmāworlds.

“Thensomeonewhohasfaithandconvictioninhimseeshimwieldingmanifoldpsychicpowers…exercisinginfluencewithhisbodyevenasfarastheBrahmāworlds.Hereportsthistosomeonewhohasnofaithandnoconviction,tellinghim,‘Isn’titawesome.Isn’titastounding,howgreatthepower,howgreattheprowessofthiscontemplative.JustnowIsawhimwieldingmanifoldpsychicpowers…exercisinginfluencewithhisbodyevenasfarastheBrahmāworlds.’

Thenthepersonwithoutfaith,withoutconviction,wouldsaytothepersonwithfaithandwithconviction:‘Sir,thereisacharmcalledtheGandhāricharmbywhichthemonkwieldedmanifoldpsychicpowers…exercisinginfluencewithhisbodyevenasfarastheBrahmāworlds.’Whatdoyouthink,Kevaṭṭa?Isn’tthatwhatthemanwithoutfaith,withoutconviction,wouldsaytothemanwithfaithandwithconviction?”

“Yes,lord,that’sjustwhathewouldsay.”“Seeingthisdrawbacktothemiracleofpsychicpower,Kevaṭṭa,Ifeel

ashamed,repelled,anddisgustedwiththemiracleofpsychicpower.

The Miracle of Telepathy

“Andwhatisthemiracleoftelepathy?Thereisthecasewhereamonkreadstheminds,thementalevents,thethoughts,theponderingsofotherbeings,otherindividuals,(saying,)‘Suchisyourthinking,hereiswhereyourthinkingis,thus

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isyourmind.’“Thensomeonewhohasfaithandconvictioninhimseeshimreadingthe

minds…ofotherbeings.…Hereportsthistosomeonewhohasnofaithandnoconviction,tellinghim,‘Isn’titawesome.Isn’titastounding,howgreatthepower,howgreattheprowessofthiscontemplative.JustnowIsawhimreadingtheminds…ofotherbeings.…’

Thenthepersonwithoutfaith,withoutconviction,wouldsaytothepersonwithfaithandwithconviction:‘Sir,thereisacharmcalledtheMaṇikācharmbywhichthemonkreadtheminds…ofotherbeings.…’Whatdoyouthink,Kevaṭṭa?Isn’tthatwhatthemanwithoutfaith,withoutconviction,wouldsaytothemanwithfaithandwithconviction?”

“Yes,lord,that’sjustwhathewouldsay.”“Seeingthisdrawbacktothemiracleoftelepathy,Kevaṭṭa,Ifeelhorrified,

humiliated,anddisgustedwiththemiracleoftelepathy.

The Miracle of Instruction

“Andwhatisthemiracleofinstruction?Thereisthecasewhereamonkgivesinstructioninthisway:‘Directyourthoughtinthisway,don’tdirectitinthat.Attendtothingsinthisway,don’tattendtotheminthat.Letgoofthis,enterandremaininthat.’This,Kevaṭṭa,iscalledthemiracleofinstruction.

“ThenthereisthecasewhereaTathāgataappearsintheworld,worthyandrightlyself-awakened.HeteachestheDhammaadmirableinitsbeginning,admirableinitsmiddle,admirableinitsend.Heproclaimstheholylifebothinitsparticularsandinitsessence,entirelyperfect,surpassinglypure.

“Ahouseholderorhouseholder’sson,hearingtheDhamma,gainsconvictionintheTathāgataandreflects:‘Householdlifeisconfining,adustypath.Thelifegoneforthisliketheopenair.Itisnoteasylivingathometopracticetheholylifetotallyperfect,totallypure,likeapolishedshell.WhatifIweretoshaveoffmyhairandbeard,putontheochrerobes,andgoforthfromthehouseholdlifeintohomelessness?’

“Soaftersometimeheabandonshismassofwealth,largeorsmall;leaveshiscircleofrelatives,largeorsmall;shavesoffhishairandbeard,putsontheochrerobes,andgoesforthfromthehouseholdlifeintohomelessness.

“Whenhehasthusgoneforth,helivesrestrainedbytherulesofthemonasticcode,seeingdangerintheslightestfaults.Consummateinhisvirtue,heguardsthedoorsofhissenses,ispossessedofmindfulness&alertness,andiscontent[fordetails,seeDN2].…

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Abandoning the Hindrances

“Endowedwiththisnobleaggregateofvirtue,thisnoblerestraintoverthesensefaculties,thisnoblemindfulnessandalertness,andthisnoblecontentment,heseeksoutasecludeddwelling:aforest,theshadeofatree,amountain,aglen,ahillsidecave,acharnelground,aforestgrove,theopenair,aheapofstraw.Afterhismeal,returningfromhisalmsround,hesitsdown,crosseshislegs,holdshisbodyerect,andbringsmindfulnesstothefore.

“Abandoningcovetousnesswithregardtotheworld,hedwellswithanawarenessdevoidofcovetousness.Hecleanseshismindofcovetousness.Abandoningillwill&anger,hedwellswithanawarenessdevoidofillwill,sympatheticwiththewelfareofalllivingbeings.Hecleanseshismindofillwill&anger.Abandoningsloth&torpor,hedwellswithanawarenessdevoidofslothandtorpor,mindful,alert,percipientoflight.Hecleanseshismindofsloth&torpor.Abandoningrestlessness&anxiety,hedwellsundisturbed,hismindinwardlystilled.Hecleanseshismindofrestlessness&anxiety.Abandoninguncertainty,hedwellshavingcrossedoveruncertainty,withnoperplexitywithregardtoskillfulmentalqualities.Hecleanseshismindofuncertainty.

“Supposethataman,takingaloan,investsitinhisbusinessaffairs.Hisbusinessaffairssucceed.Herepayshisolddebtsandthereisextraleftoverformaintaininghiswife.Thethoughtwouldoccurtohim,‘Before,takingaloan,Iinvesteditinmybusinessaffairs.Nowmybusinessaffairshavesucceeded.Ihaverepaidmyolddebtsandthereisextraleftoverformaintainingmywife.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanfallssick—inpainandseriouslyill.Hedoesnotenjoyhismeals,andthereisnostrengthinhisbody.Astimepasses,heeventuallyrecoversfromthatsickness.Heenjoyshismealsandthereisstrengthinhisbody.Thethoughtwouldoccurtohim,‘Before,Iwassick....NowIamrecoveredfromthatsickness.Ienjoymymealsandthereisstrengthinmybody.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanisboundinprison.Astimepasses,heeventuallyisreleasedfromthatbondage,safeandsound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,Iwasboundinprison.NowIamreleasedfromthatbondage,safeandsound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanisaslave,subjecttoothers,notsubjecttohimself,unabletogowherehelikes.Astimepasses,heeventuallyisreleasedfromthatslavery,subjecttohimself,notsubjecttoothers,freed,abletogowherehelikes.Thethoughtwouldoccurtohim,‘Before,Iwasaslave....NowIamreleasedfromthatslavery,subjecttomyself,notsubjecttoothers,freed,abletogowhereI

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like.’Becauseofthathewouldexperiencejoyandhappiness.“Nowsupposethataman,carryingmoneyandgoods,istravelingbyaroad

throughdesolatecountry.Astimepasses,heeventuallyemergesfromthatdesolatecountry,safeandsound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,carryingmoneyandgoods,Iwastravelingbyaroadthroughdesolatecountry.NowIhaveemergedfromthatdesolatecountry,safeandsound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoyandhappiness.

“Inthesameway,whenthesefivehindrancesarenotabandonedinhimself,themonkregardsitasadebt,asickness,aprison,slavery,aroadthroughdesolatecountry.Butwhenthesefivehindrancesareabandonedinhimself,heregardsitasunindebtedness,goodhealth,releasefromprison,freedom,aplaceofsecurity.Whenheseesthattheyhavebeenabandonedwithinhim,gladnessisborn.Inonewhoisgladdened,raptureisborn.Enrapturedatheart,hisbodygrowscalm.Hisbodycalm,heissensitivetopleasure.Feelingpleasure,hismindbecomesconcentrated.

The Four Jhānas

“Quitesecludedfromsensuality,secludedfromunskillfulqualities,heentersandremainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofseclusion.Justasifadexterousbathmanorbathman’sapprenticewouldpourbathpowderintoabrassbasinandkneadittogether,sprinklingitagainandagainwithwater,sothathisballofbathpowder—saturated,moisture-laden,permeatedwithinandwithout—wouldneverthelessnotdrip;evenso,themonkpermeates...thisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofseclusion.

“This,too,iscalledthemiracleofinstruction.“Then,withthestillingofdirectedthoughts&evaluations,heentersand

remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofconcentration.Justlikealakewithspring-waterwellingupfromwithin,havingnoinflowfromtheeast,west,north,orsouth,andwiththeskiessupplyingabundantshowerstime&again,sothatthecoolfountofwaterwellingupfromwithinthelakewouldpermeateandpervade,suffuseandfillitwithcoolwaters,therebeingnopartofthelakeunpervadedbythecoolwaters;evenso,themonkpermeates...thisverybodywiththerapture

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andpleasurebornofconcentration.Thereisnothingofhisentirebodyunpervadedbyraptureandpleasurebornofconcentration.

“This,too,iscalledthemiracleofinstruction.“Andthen,withthefadingofrapture,heremainsequanimous,mindful,&

alert,andsensespleasurewiththebody.Heentersandremainsinthethirdjhāna,andofhimthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Hepermeatesandpervades,suffusesandfillsthisverybodywiththepleasuredivestedofrapture.Justasinalotuspond,someofthelotuses,bornandgrowinginthewater,stayimmersedinthewaterandflourishwithoutstandingupoutofthewater,sothattheyarepermeatedandpervaded,suffusedandfilledwithcoolwaterfromtheirrootstotheirtips,andnothingofthoselotuseswouldbeunpervadedwithcoolwater;evenso,themonkpermeates...thisverybodywiththepleasuredivestedofrapture.Thereisnothingofhisentirebodyunpervadedwithpleasuredivestedofrapture.

“This,too,iscalledthemiracleofinstruction.“Andthen,withtheabandoningofpleasure&pain—aswiththeearlier

disappearanceofelation&distress—heentersandremainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Hesits,permeatingthebodywithapure,brightawareness.Justasifamanweresittingcoveredfromheadtofootwithawhiteclothsothattherewouldbenopartofhisbodytowhichthewhiteclothdidnotextend;evenso,themonksits,permeatingthebodywithapure,brightawareness.Thereisnothingofhisentirebodyunpervadedbypure,brightawareness.

“This,too,iscalledthemiracleofinstruction.

Insight Knowledge, etc.

“Withhismindthusconcentrated,purified,&bright,unblemished,freefromdefects,pliant,malleable,steady,&attainedtoimperturbability,hedirectsandinclinesittoknowledge&vision…tocreatingamind-madebody…tothemodesofsupranormalpowers…tothedivineear-element…toknowledgeoftheawarenessofotherbeings…toknowledgeoftherecollectionofpastlives…toknowledgeofthepassingaway&re-appearanceofbeings…totheknowledgeoftheendingofeffluents.Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.With

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release,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’Justasiftherewereapoolofwaterinamountainglen—clear,limpid,andunsullied—whereamanwithgoodeyesightstandingonthebankcouldseeshells,gravel,andpebbles,andalsoshoalsoffishswimmingaboutandresting,anditwouldoccurtohim,‘Thispoolofwaterisclear,limpid,andunsullied.Herearetheseshells,gravel,andpebbles,andalsotheseshoalsoffishswimmingaboutandresting.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittotheknowledgeoftheendingofeffluents.Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’

This,too,iscalledthemiracleofinstruction.“ThesearethethreemiraclesthatIdeclare,Kevaṭṭa,havingdirectlyknown

andrealizedthemformyself.

Conversations with the Devas

“Once,Kevaṭṭa,thistrainofthoughtaroseintheawarenessofacertainmonkinthisverySaṅghaofmonks:‘Wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?’Thenheattainedtosuchastateofconcentrationthatthewayleadingtothedevasappearedinhisconcentratedmind.SoheapproachedtheDevasoftheRetinueoftheFourGreatKingsand,onarrival,askedthem,‘Friends,wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?’

“Whenthiswassaid,theDevasoftheRetinueoftheFourGreatKingssaidtothemonk,‘Wealsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButtherearetheFourGreatKingswhoarehigherandmoresublimethanwe.Theyshouldknowwherethefourgreatelements…ceasewithoutremainder.’

“SothemonkapproachedtheFourGreatKingsand,onarrival,askedthem,‘Friends,wheredothesefourgreatelements…ceasewithoutremainder?’

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“Whenthiswassaid,theFourGreatKingssaidtothemonk,‘Wealsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButtherearetheDevasoftheThirty-threewhoarehigherandmoresublimethanwe.Theyshouldknow.…’

“SothemonkapproachedtheDevasoftheThirty-threeand,onarrival,askedthem,‘Friends,wheredothesefourgreatelements…ceasewithoutremainder?’

“Whenthiswassaid,theDevasoftheThirty-threesaidtothemonk,‘Wealsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButthereisSakka,therulerofthedevas,whoishigherandmoresublimethanwe.Heshouldknow.…’

“SothemonkapproachedSakka,therulerofthedevas,and,onarrival,askedhim,‘Friend,wheredothesefourgreatelements…ceasewithoutremainder?’

“Whenthiswassaid,Sakka,therulerofthedevas,saidtothemonk,‘Ialsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButtherearetheYāmadevas[DevasoftheHours]whoarehigherandmoresublimethanI.Theyshouldknow.…’.…

“TheYāmadevassaid,‘Wealsodon’tknow.…ButthereisthedevanamedSuyāma.…Heshouldknow.…’.…

“Suyāmasaid,‘Ialsodon’tknow.…ButtherearetheTusitadevas.…Theyshouldknow.…’.…

“TheTusitadevassaid,‘Wealsodon’tknow.…ButthereisthedevanamedSantusita.…Heshouldknow.…’.…

“Santusitasaid,‘Ialsodon’tknow.…ButtherearetheNimmānaratīdevas.…Theyshouldknow.…’.…

“TheNimmānaratīdevas[devaswhodelightincreation]said,‘Wealsodon’tknow.…ButthereisthedevanamedSunimmita.…Heshouldknow.…’.…

“Sunimmitasaid,‘Ialsodon’tknow.…ButtherearetheParanimmitavasavattīdevas[devaswhowieldcontroloverthecreationsofothers].…Theyshouldknow.…’.…

“TheParanimmitavasavattīdevassaid,‘Wealsodon’tknow.…ButthereisthedevanamedParanimmitaVasavatti.…Heshouldknow.…’.…

“SothemonkapproachedthedevaVassavattiand,onarrival,askedhim,‘Friend,wheredothesefourgreatelements…ceasewithoutremainder?’

“Whenthiswassaid,thedevaVassavattisaidtothemonk,‘Ialsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButtherearetheDevasofBrahmā’sRetinuewhoarehigherandmoresublimethanI.Theyshouldknowwherethefourgreatelements…ceasewithoutremainder’.…

“Thenthemonkattainedtosuchastateofconcentrationthatthewayleading

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totheDevasofBrahmā’sRetinueappearedinhisconcentratedmind.SoheapproachedtheDevasofBrahmā’sRetinueand,onarrival,askedthem,‘Friends,wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?’

“Whenthiswassaid,theDevasofBrahmā’sRetinuesaidtothemonk,‘Wealsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButthereisBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.Heishigherandmoresublimethanwe.Heshouldknowwherethefourgreatelements…ceasewithoutremainder.’

“‘Butwhere,friends,istheGreatBrahmānow?’“‘Monk,wealsodon’tknowwhereBrahmāisorinwhatwayBrahmāis.But

whensignsappear,lightshinesforth,andaradianceappears,Brahmāwillappear.ForthesearetheportentsofBrahmā’sappearance:Lightshinesforthandaradianceappears.’

“ThenitwasnotlongbeforeBrahmāappeared.“SothemonkapproachedtheGreatBrahmāand,onarrival,said,‘Friend,

wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?’

“Whenthiswassaid,theGreatBrahmāsaidtothemonk,‘I,monk,amBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.’

Asecondtime,themonksaidtotheGreatBrahmā,‘Friend,Ididn’taskyouifyouwereBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.Iaskedyouwherethesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder.’

“Asecondtime,theGreatBrahmāsaidtothemonk,‘I,monk,amBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.’

“Athirdtime,themonksaidtotheGreatBrahmā,‘Friend,Ididn’taskyouifyouwereBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.Iaskedyouwherethesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,

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andthewindproperty—ceasewithoutremainder.’“ThentheGreatBrahmā,takingthemonkbythearmandleadinghimoffto

oneside,saidtohim,‘TheseDevasoftheRetinueofBrahmābelieve,“ThereisnothingthattheGreatBrahmādoesnotknow.ThereisnothingthattheGreatBrahmādoesnotsee.ThereisnothingofwhichtheGreatBrahmāisunaware.ThereisnothingthattheGreatBrahmāhasnotrealized.”ThatiswhyIdidnotsayintheirpresencethatI,too,don’tknowwherethefourgreatelements…ceasewithoutremainder.Soit’syourownwrongdoing,yourownmistake,inthat—bypassingtheBlessedOne—yousearchedoutsideforananswertothisquestion.GorightbacktotheBlessedOneand,onarrival,askhimthisquestion.Howeverheanswersyou,that’showyoushouldrememberit.’

“Then—justasastrongmanmightextendhisflexedarmorflexhisextendedarm—themonkdisappearedfromtheBrahmāworldandimmediatelyappearedinfrontofme.Havingboweddowntome,hesattooneside.Ashewassittingtherehesaidtome,‘Lord,wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?’

“Whenthiswassaid,Isaidtohim,‘Once,monk,somesea-faringmerchants,takingashore-sightingbird,setoutacrosstheoceanintheirship.Whentheycouldnotseetheshorefromtheirship,theyreleasedtheshore-sightingbird.Itflewtotheeast;itflewtothesouth;itflewtothewest;itflewtothenorth;itflewtostraightup;itflewtotheintermediatedirections.Ifitsawtheshoreinanydirection,itflewthereandwasgone.Ifitdidnotseetheshoreinanydirection,itreturnedrightbacktotheship.Inthesameway,monk,havingsearchedasfarastheBrahmāworldandnotreceivingananswertothisquestion,youhavecomerightbacktomypresence.

“‘Thisquestionshouldnotbeaskedinthisway:Wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?Instead,thequestionshouldbeaskedlikethis:

“‘Wheredowater,earth,fire,&windhavenofooting?

Wherearelong&short,coarse&fine,fair&foul,name&form

broughttoanend?

“‘Andtheanswertothatis:

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“‘Consciousnesswithoutsurface,2withoutend,

luminousallaround:Herewater,earth,fire,&wind

havenofooting.Herelong&short

coarse&finefair&foulname&form

areallbroughttoanend.Withthecessationof(theactivityof)consciousness

eachisherebroughttoanend.’”

ThatiswhattheBlessedOnesaid.Gratified,KevaṭṭathehouseholderdelightedintheBlessedOne’swords.

Notes1.SeeAN3:61.2.Viññāṇaṁanidassanaṁ.ThistermisnowhereexplainedintheCanon.

AnidassanaṁislistedinSN43asanepithetforunbinding.ThisisapparentlyrelatedtotheimageinSN12:64ofabeamoflightthatdoesn’tland(or:“becomeestablished”)onanysurfaceanywhere,correspondingtoconsciousnessthattakesnofoodanywhere.MN49mentionsthatviññāṇaṁanidassanaṁ“isnotexperiencedthroughtheallnessoftheAll”—the“All”meaningthesixinternalandsixexternalsensemedia(seeSN35:23).Inthisitdiffersfromtheconsciousnessfactorindependentco-arising,whichisdefinedintermsofthesixsensemedia.Becausenameandformarebroughttoanend,thisconsciousnessalsoliesbeyondtheconsciousnessofthejhānasandtheformlessattainments,inasmuchasthefourjhānasarecomposedofbothnameandform,andtheformlessattainmentsarecomposedofvariousaspectsofname:feeling,perception,andfabrication.Theformlessjhānasarealsoexperiencedthroughthesixthsensemedium,theintellect.

Lyingoutsideoftimeandspace,consciousnesswithoutsurfacewouldalsonotcomeundertheconsciousness-aggregate,whichcoversallconsciousnessnearandfar;past,present,andfuture.However,thefactthatitisoutsideoftimeandspace—inadimensionwherethereisnohere,there,orinbetween(Ud1:10),nocoming,nogoing,orstaying(Ud8:1)—meansthatitcannotbedescribedaspermanentoromnipresent,termsthathavemeaningonlywithinspaceandtime.

Thestandarddescriptionofnibbānaafterdeathis,“Allthatissensed,notbeingrelished,willgrowcoldrighthere.”(SeeMN140andIti44.)Again,as“all”isdefinedasthesensemedia,thisraisesthequestionastowhetherconsciousnesswithoutfeatureisnotcoveredbythis“all.”However,AN4:173warnsthatany

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speculationastowhetheranythingdoesordoesn’tremainaftertheremainderlessstoppingofthesixsensemediaisto“objectifythenon-objectified,”whichgetsinthewayofattainingthenon-objectified.Thusthisisaquestionthatisbestputaside.

Seealso:DN16;MN86;SN41:4;AN4:45;AN9:38

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ToLohiccaLohiccaSutta(DN12)

IhaveheardthatononeoccasiontheBlessedOnewasonawanderingtouramongtheKosalanswithalargeSaṅghaofmonks—approximately500monksinall—andarrivedatSālavatikā.NowatthattimethebrahmanLohiccawasreigningwithfeudatoryrightsoverSālavatikā—togetherwithitswealth,grass,timber,&grain—througharoyalgrantbestowedbyKingPasenadiKosala.Andatthattimeanevilviewpointtothiseffecthadarisentohim:“SupposethatacontemplativeorbrahmanweretoarriveataskillfulDhamma.HavingarrivedataskillfulDhamma,heshouldnotdeclareittoanyoneelse,forwhatcanonepersondoforanother?Itwouldbejustthesameasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?”

ThenLohiccahearditsaid,“Gotamathecontemplative—thesonoftheSakyans,havinggoneforthfromtheSakyanclan—onawanderingtouramongtheKosalanswithalargeSaṅghaofmonks,approximately500monksinall—hasarrivedatSālavatikā.AndofthatMasterGotamathisfinereputationhasspread:‘HeisindeedaBlessedOne,worthy&rightlyself-awakened,consummateinclear-knowing&conduct,well-gone,anexpertwithregardtothecosmos,unexcelledtrainerofpeoplefittobetamed,teacherofdevas&humanbeings,awakened,blessed.Hehasmadeknown—havingrealizeditthroughdirectknowledge—thisworldwithitsdevas,Māras,&Brahmās,thisgenerationswithitscontemplatives&brahmans,itsroyalty&commonpeople;hasexplainedtheDhammaadmirableinthebeginning,admirableinthemiddle,admirableintheend;hasexpoundedtheholylifebothinitsparticulars&initsessence,entirelyperfect,surpassinglypure.Itisgoodtoseesuchaworthyone.’”

SoLohiccasaidtoRosikathebarber:“Come,dearRosika.GotoGotamathecontemplativeand,onarrival,askwhetherheisfreefromillness&affliction,iscarefree,strong,&livingincomfort,saying:‘ThebrahmanLohicca,MasterGotama,askswhetheryouarefreefromillness&affliction,arecarefree,strong,&livingincomfort.’Andthensay:‘MayMasterGotama,togetherwiththeSaṅghaofmonks,acquiescetotomorrow’smealwiththebrahmanLohicca.’”

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Responding,“Asyousay,sir,”tothebrahmanLohicca,RosikathebarberwenttotheBlessedOneand,onarrival,bowingdowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“ThebrahmanLohicca,lord,askswhethertheBlessedOneisfreefromillness&affliction,iscarefree,strong,&livingincomfort.Andhesays,‘MaytheBlessedOne,togetherwiththeSaṅghaofmonks,acquiescetotomorrow’smealwiththebrahmanLohicca.’”TheBlessedOneacquiescedthroughsilence.

ThenRosikathebarber,understandingtheBlessedOne’sacquiescence,rosefromhisseat,boweddowntotheBlessedOne,circumambulatedhim—keepinghimtohisright—andreturnedtothebrahmanLohicca.Onarrivalhesaidtohim,“IhaveinformedtheBlessedOneofyourwords,(saying,)‘ThebrahmanLohicca,lord,askswhethertheBlessedOneisfreefromillness&affliction,iscarefree,strong,&livingincomfort.Andhesays,“MaytheBlessedOne,togetherwiththeSaṅghaofmonks,acquiescetotomorrow’smealwiththebrahmanLohicca.”’AndtheBlessedOnehasacquiesced.”

Then,asthenightwasending,thebrahmanLohiccahadchoicestaple&non-staplefoodspreparedinhisownhomeandthensaidtoRosikathebarber,“Come,dearRosika.GotoGotamathecontemplativeandonarrivalannouncethetime,(saying,)‘Itistime,MasterGotama.Themealisready.’”

Responding,“Asyousay,sir,”tothebrahmanLohicca,RosikathebarberwenttotheBlessedOneand,onarrival,bowingdowntohim,stoodtooneside.Ashewasstandingthere,heannouncedthetime,(saying,)“Itistime,lord.Themealisready.”

ThentheBlessedOneearlyinthemorning—havingadjustedhisunderrobeandcarryinghisbowl&outerrobe—wenttogetherwithaSaṅghaofmonkstoSālavatikā.Meanwhile,RosikathebarberwasfollowingrightbehindtheBlessedOneandsaidtohim,“Lord,anevilviewpointtothiseffecthasarisentothebrahmanLohicca:‘SupposethatacontemplativeorbrahmanweretoarriveataskillfulDhamma.HavingarrivedataskillfulDhamma,heshouldnotdeclareittoanyoneelse,forwhatcanonepersondoforanother?Itwouldbejustthesameasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’ItwouldbegoodiftheBlessedOnewouldextractthebrahmanLohiccafromthisevilviewpoint.”

“Perhapsthatwillbe,Rosika.Perhapsthatwillbe.”ThentheBlessedOnewenttothebrahmanLohicca’shome.Onarrival,hesat

downonaseatmadeready.ThebrahmanLohicca,withhisownhand,served&satisfiedtheBlessedOne&theSaṅghaofmonkswithchoicestaple&non-staplefoods.Then,whentheBlessedOnehadeatenandhadremovedhishandfrom

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hisbowl,thebrahmanLohiccatookalowerseatandsattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Isittrue,Lohicca,thatanevilviewpointtothiseffecthasarisentoyou:‘SupposethatacontemplativeorbrahmanweretoarriveataskillfulDhamma.HavingarrivedataskillfulDhamma,heshouldnotdeclareittoanyoneelse,forwhatcanonepersondoforanother?Itwouldbejustthesameasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’?”

“Yes,MasterGotama.”“Whatdoyouthink,Lohicca?Don’tyoureignoverSālavatikā?”“Yes,MasterGotama.”“Now,supposesomeoneweretosay,‘ThebrahmanLohiccareignsover

Sālavatikā.Healoneshouldconsumethefruits&revenuesofSālavatikā,andnotsharethemwithothers.’Wouldsomeonespeakinginthiswaybeacreatorofobstaclesforyoursubjects,orwouldhenot?”

“Hewouldbeacreatorofobstacles,MasterGotama.”“And,beingacreatorofobstacles,wouldhebesympatheticfortheirwelfare

ornot?”“Hewouldnotbesympatheticfortheirwelfare,MasterGotama.”“Andinonenotsympatheticfortheirwelfare,wouldhismindbeestablished

ingoodwillforthem,orinanimosity?”“Inanimosity,MasterGotama.”“Whenthemindisestablishedinanimosity,istherewrongvieworright

view?”“Wrongview,MasterGotama.”“Now,foroneofwrongview,Lohicca,Itellyou,thereisoneoftwo

destinations:eitherhellortheanimalwomb.“Whatdoyouthink,Lohicca?Doesn’tKingPasenadiKosalareignoverKāsi&

Kosala?”“Yes,MasterGotama.”“Now,supposesomeoneweretosay,‘KingPasenadiKosalareignsoverKāsi

&Kosala.Healoneshouldconsumethefruits&revenuesofKāsi&Kosala,andnotsharethemwithothers.’WouldsomeonespeakinginthiswaybeacreatorofobstaclesforKingPasenadi’ssubjects—you&others—orwouldhenot?”

“Hewouldbeacreatorofobstacles,MasterGotama.”“And,beingacreatorofobstacles,wouldhebesympatheticfortheirwelfare

ornot?”

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“Hewouldnotbesympatheticfortheirwelfare,MasterGotama.”“Andinonenotsympatheticfortheirwelfare,wouldhismindbeestablished

ingoodwillforthem,orinanimosity?”“Inanimosity,MasterGotama.”“Whenthemindisestablishedinanimosity,istherewrongvieworright

view?”“Wrongview,MasterGotama.”“Now,foroneofwrongview,Lohicca,Itellyou,thereisoneoftwo

destinations:eitherhellortheanimalwomb.“Sothen,Lohicca,ifanyoneweretosay,‘ThebrahmanLohiccareignsover

Sālavatikā.Healoneshouldconsumethefruits&revenuesofSālavatikā,andnotsharethemwithothers,’he,speakinginthisway,wouldbeacreatorofobstaclesforyoursubjects.Beingacreatorofobstacles,hewouldnotbesympatheticfortheirwelfare.Inonenotsympatheticfortheirwelfare,themindwouldbeestablishedinanimosityforthem.Whenthemindisestablishedinanimosity,thereiswrongview.Foroneofwrongview,Itellyou,thereisoneoftwodestinations:eitherhellortheanimalwomb.

“Inthesameway,ifanyoneweretosay,‘SupposethatacontemplativeorbrahmanweretoarriveataskillfulDhamma.HavingarrivedataskillfulDhamma,heshouldnotdeclareittoanyoneelse,forwhatcanonepersondoforanother?Itwouldbejustthesameasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’—he,speakinginthisway,wouldbeacreatorofobstaclesforthosechildrenofgoodfamilywho,comingtotheDhamma&VinayarevealedbytheTathāgata,attainthesortofgranddistinctionwheretheyattainthefruitofstream-entry,thefruitofonce-returning,thefruitofnon-returning,thefruitofarahantship;andforthosewhoripendevawombsforthesakeofbringingaboutthedevastate.Beingacreatorofobstacles,hewouldnotbesympatheticfortheirwelfare.Inonenotsympatheticfortheirwelfare,themindwouldbeestablishedinanimosityforthem.Whenthemindisestablishedinanimosity,thereiswrongview.Foroneofwrongview,Itellyou,thereisoneoftwodestinations:eitherhellortheanimalwomb.

“Andifanyoneweretosay,‘KingPasenadiKosalareignsoverKāsi&Kosala.Healoneshouldconsumethefruits&revenuesofKāsi&Kosala,andnotsharethemwithothers,’he,speakinginthisway,wouldbeacreatorofobstaclesforKingPasenadi’ssubjects—you&others.Beingacreatorofobstacles,hewouldnotbesympatheticfortheirwelfare.Inonenotsympatheticfortheirwelfare,themindwouldbeestablishedinanimosityforthem.Whenthemindisestablishedinanimosity,thereiswrongview.Foroneofwrongview,Itellyou,thereisone

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oftwodestinations:eitherhellortheanimalwomb.“Inthesameway,ifanyoneweretosay,‘Supposethatacontemplativeor

brahmanweretoarriveataskillfulDhamma.HavingarrivedataskillfulDhamma,heshouldnotdeclareittoanyoneelse,forwhatcanonepersondoforanother?Itwouldbejustthesameasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’—he,speakinginthisway,wouldbeacreatorofobstaclesforthosechildrenofgoodfamilywho,comingtotheDhamma&VinayarevealedbytheTathāgata,attainthesortofgranddistinctionwheretheyattainthefruitofstream-entry,thefruitofonce-returning,thefruitofnon-returning,thefruitofarahantship;andalsoforthosewhoripendevawombsforthesakeofbringingaboutthedevastate.Beingacreatorofobstacles,hewouldnotbesympatheticfortheirwelfare.Inonenotsympatheticfortheirwelfare,themindwouldbeestablishedinanimosityforthem.Whenthemindisestablishedinanimosity,thereiswrongview.Foroneofwrongview,Itellyou,thereisoneoftwodestinations:eitherhellortheanimalwomb.

“Lohicca,therearethesethreesortsofteacherwhoareworthyofcriticismintheworld,andwhenanyonecriticizesthesesortsofteachers,thecriticismistrue,factual,righteous,&unblameworthy.Whichthree?

“Thereisthecasewhereacertainteacherhasnotattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.He,nothavingattainedthatgoalofthecontemplativelife,teacheshisdisciples,‘Thisisforyourwelfare.Thisisforyourhappiness.’Hisdisciplesdon’tlisten,don’tlendear,don’tputforthanintentforgnosis.Theypracticeinawaydeviatingfromtheteacher’sinstructions.Heshouldbecriticized,saying,‘You,venerablesir,havenotattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.Nothavingattainedthatgoalofthecontemplativelife,youteachyourdisciples,“Thisisforyourwelfare.Thisisforyourhappiness.”Yourdisciplesdon’tlisten,don’tlendear,don’tputforthanintentforgnosis,andpracticeinawaydeviatingfromtheteacher’sinstructions.It’sjustasifamanweretopursue(awoman)whopullsaway,ortoembraceonewhoturnsherback.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’Thisisthefirstteacherwhoisworthyofcriticismintheworld,andwhenanyonecriticizesthissortofteacher,thecriticismistrue,factual,righteous,&unblameworthy.

“Andfurther,thereisthecasewhereacertainteacherhasnotattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.He,nothavingattainedthatgoalofthecontemplativelife,teacheshisdisciples,‘Thisisforyourwelfare.Thisisforyourhappiness.’Hisdiscipleslisten,lendear,putforthanintentforgnosis,andpracticeinawaynotdeviating

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fromtheteacher’sinstructions.Heshouldbecriticized,saying,‘You,venerablesir,havenotattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.Nothavingattainedthatgoalofthecontemplativelife,youteachyourdisciples,“Thisisforyourwelfare.Thisisforyourhappiness.”Yourdiscipleslisten,lendear,putforthanintentforgnosis,andpracticeinawaynotdeviatingfromtheteacher’sinstructions.It’sjustasifaman,neglectinghisownfield,weretoimaginethatanother’sfieldshouldbeweeded.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’Thisisthesecondteacherwhoisworthyofcriticismintheworld,andwhenanyonecriticizesthissortofteacher,thecriticismistrue,factual,righteous,&unblameworthy.

“Andfurther,thereisthecasewhereacertainteacherhasattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.He,havingattainedthatgoalofthecontemplativelife,teacheshisdisciples,‘Thisisforyourwelfare.Thisisforyourhappiness.’Hisdisciplesdon’tlisten,don’tlendear,don’tputforthanintentforgnosis.Theypracticeinawaydeviatingfromtheteacher’sinstructions.Heshouldbecriticized,saying,‘You,venerablesir,haveattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.Havingattainedthatgoalofthecontemplativelife,youteachyourdisciples,“Thisisforyourwelfare.Thisisforyourhappiness,”butyourdisciplesdon’tlisten,don’tlendear,don’tputforthanintentforgnosis,andpracticeinawaydeviatingfromtheteacher’sinstructions.It’sjustasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’Thisisthethirdteacherwhoisworthyofcriticismintheworld,andwhenanyonecriticizesthissortofteacher,thecriticismistrue,factual,righteous,&unblameworthy.”

Whenthiswassaid,thebrahmanLohiccasaidtotheBlessedOne,“Butisthere,MasterGotama,anyteacherwhoisnotworthyofcriticismintheworld?”

“Thereis,Lohicca,ateacherwhoisnotworthyofcriticismintheworld.”“Butwhichteacher,MasterGotama,isnotworthyofcriticismintheworld?”“Thereisthecase,Lohicca,whereaTathāgataappearsintheworld,worthy&

rightlyself-awakened.HeteachestheDhammaadmirableinitsbeginning,admirableinitsmiddle,admirableinitsend.Heproclaimstheholylifebothinitsparticulars&initsessence,entirelyperfect,surpassinglypure.

“Ahouseholderorhouseholder’sson,hearingtheDhamma,gainsconvictionintheTathāgataandreflects:‘Householdlifeisconfining,adustypath.Thelifegoneforthisliketheopenair.Itisnoteasylivingathometopracticetheholylifetotallyperfect,totallypure,likeapolishedshell.WhatifIweretoshaveoff

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myhair&beard,putontheochrerobes,andgoforthfromthehouseholdlifeintohomelessness?’

“Soaftersometimeheabandonshismassofwealth,largeorsmall;leaveshiscircleofrelatives,largeorsmall;shavesoffhishair&beard,putsontheochrerobes,andgoesforthfromthehouseholdlifeintohomelessness.

“Whenhehasthusgoneforth,helivesrestrainedbytherulesofthemonasticcode,seeingdangerintheslightestfaults.Consummateinhisvirtue,heguardsthedoorsofhissenses,ispossessedofmindfulness&alertness,andiscontent[fordetails,seeDN2]…

Abandoning the Hindrances

“Endowedwiththisnobleaggregateofvirtue,thisnoblerestraintoverthesensefaculties,thisnoblemindfulness&alertness,andthisnoblecontentment,heseeksoutasecludeddwelling:awilderness,theshadeofatree,amountain,aglen,ahillsidecave,acharnelground,aforestgrove,theopenair,aheapofstraw.Afterhismeal,returningfromhisalmsround,hesitsdown,crosseshislegs,holdshisbodyerect,andbringsmindfulnesstothefore.

“Abandoningcovetousnesswithregardtotheworld,hedwellswithanawarenessdevoidofcovetousness.Hecleanseshismindofcovetousness.Abandoningillwill&anger,hedwellswithanawarenessdevoidofillwill,sympatheticwiththewelfareofalllivingbeings.Hecleanseshismindofillwill&anger.Abandoningsloth&drowsiness,hedwellswithanawarenessdevoidofsloth&drowsiness,mindful,alert,percipientoflight.Hecleanseshismindofsloth&drowsiness.Abandoningrestlessness&anxiety,hedwellsundisturbed,hismindinwardlystilled.Hecleanseshismindofrestlessness&anxiety.Abandoninguncertainty,hedwellshavingcrossedoveruncertainty,withnoperplexitywithregardtoskillfulmentalqualities.Hecleanseshismindofuncertainty.

“Supposethataman,takingaloan,investsitinhisbusinessaffairs.Hisbusinessaffairssucceed.Herepayshisolddebtsandthereisextraleftoverformaintaininghiswife.Thethoughtwouldoccurtohim,‘Before,takingaloan,Iinvesteditinmybusinessaffairs.Nowmybusinessaffairshavesucceeded.Ihaverepaidmyolddebtsandthereisextraleftoverformaintainingmywife.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethatamanfallssick—inpain&seriouslyill.Hedoesnotenjoyhismeals,andthereisnostrengthinhisbody.Astimepasses,heeventuallyrecoversfromthatsickness.Heenjoyshismealsandthereisstrengthinhisbody.Thethoughtwouldoccurtohim,‘Before,Iwassick....NowIamrecoveredfrom

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thatsickness.Ienjoymymealsandthereisstrengthinmybody.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethatamanisboundinprison.Astimepasses,heeventuallyisreleasedfromthatbondage,safe&sound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,Iwasboundinprison.NowIamreleasedfromthatbondage,safe&sound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethatamanisaslave,subjecttoothers,notsubjecttohimself,unabletogowherehelikes.Astimepasses,heeventuallyisreleasedfromthatslavery,subjecttohimself,notsubjecttoothers,freed,abletogowherehelikes.Thethoughtwouldoccurtohim,‘Before,Iwasaslave.…NowIamreleasedfromthatslavery,subjecttomyself,notsubjecttoothers,freed,abletogowhereIlike.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethataman,carryingmoney&goods,istravelingbyaroadthroughdesolatecountry.Astimepasses,heeventuallyemergesfromthatdesolatecountry,safe&sound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,carryingmoney&goods,Iwastravelingbyaroadthroughdesolatecountry.NowIhaveemergedfromthatdesolatecountry,safe&sound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoy&happiness.

“Inthesameway,whenthesefivehindrancesarenotabandonedinhimself,themonkregardsitasadebt,asickness,aprison,slavery,aroadthroughdesolatecountry.Butwhenthesefivehindrancesareabandonedinhimself,heregardsitasunindebtedness,goodhealth,releasefromprison,freedom,aplaceofsecurity.Whenheseesthattheyhavebeenabandonedwithinhim,gladnessisborn.Inonewhoisgladdened,raptureisborn.Enrapturedatheart,hisbodygrowscalm.Hisbodycalm,heissensitivetopleasure.Feelingpleasure,hismindbecomesconcentrated.

The Four Jhānas

“Quitesecludedfromsensuality,secludedfromunskillfulqualities,heentersandremainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Hepermeates&pervades,suffuses&fillsthisverybodywiththerapture&pleasurebornfromwithdrawal.Justasifadexterousbathmanorbathman’sapprenticewouldpourbathpowderintoabrassbasinandkneadittogether,sprinklingitagain&againwithwater,sothathisballofbathpowder—saturated,moisture-laden,permeatedwithin&without—wouldneverthelessnotdrip;evenso,themonkpermeates…thisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebody

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unpervadedbyrapture&pleasurebornofseclusion.“Whenadiscipleofateacherattainsthissortofgranddistinction,Lohicca,

thatisateachernotworthyofcriticismintheworld,andifanyoneweretocriticizethissortofteacher,thecriticismwouldbefalse,unfactual,unrighteous,&blameworthy.

“Andfurther,withthestillingofdirectedthought&evaluation,heenters&remainsinthesecondjhāna…thethirdjhāna…thefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Hesits,permeatingthebodywithapure,brightawareness.Justasifamanweresittingcoveredfromheadtofootwithawhiteclothsothattherewouldbenopartofhisbodytowhichthewhiteclothdidnotextend;evenso,themonksits,permeatingthebodywithapure,brightawareness.Thereisnothingofhisentirebodyunpervadedbypure,brightawareness.

“Whenadiscipleofateacherattainsthissortofgranddistinction,Lohicca,thatisateachernotworthyofcriticismintheworld,andifanyoneweretocriticizethissortofteacher,thecriticismwouldbefalse,unfactual,unrighteous,&blameworthy.

Insight Knowledge, etc.

“Withhismindthusconcentrated,purified,&bright,unblemished,freefromdefects,pliant,malleable,steady,&attainedtoimperturbability,hedirectsandinclinesittoknowledge&vision…tocreatingamind-madebody…tothemodesofsupranormalpowers…tothedivineear-element…toknowledgeoftheawarenessofotherbeings…toknowledgeoftherecollectionofpastlives…toknowledgeofthepassingaway&re-appearanceofbeings…totheknowledgeoftheendingofeffluents.Hediscerns,asitishascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’

“Justasiftherewereapoolofwaterinamountainglen—clear,limpid,&unsullied—whereamanwithgoodeyesightstandingonthebankcouldseeshells,gravel,&pebbles,andalsoshoalsoffishswimmingabout&resting,anditwouldoccurtohim,‘Thispoolofwaterisclear,limpid,&unsullied.Herearetheseshells,gravel,&pebbles,andalsotheseshoalsoffishswimmingabout&resting.’Inthesameway—withhismindthusconcentrated,purified,&bright,

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unblemished,freefromdefects,pliant,malleable,steady,&attainedtoimperturbability—themonkdirects&inclinesittotheknowledgeoftheendingofeffluents.Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’

“Whenadiscipleofateacherattainsthissortofgranddistinction,Lohicca,thatisateachernotworthyofcriticismintheworld,andifanyoneweretocriticizethissortofteacher,thecriticismwouldbefalse,unfactual,unrighteous,&blameworthy.”

Whenthiswassaid,thebrahmanLohiccasaidtotheBlessedOne:“MasterGotama,it’sasifaman,havingseizedbythehairanothermanwhowasfallingintothepitofhell,weretopullhimup&sethimonfirmground.Inthesameway,MasterGotamahaspulledmeupasIwasfallingintothepitofhellandhassetmeonfirmground.Magnificent,MasterGotama!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyescouldseeforms,inthesamewayhasMasterGotama—throughmanylinesofreasoning—madetheDhammaclear.IgotoMasterGotamaforrefuge,totheDhamma,&totheSaṅghaofmonks.MayMasterGotamaremembermeasalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife.”

Seealso:MN95;MN137;SN6:1;AN2:19;AN3:22;AN3:62;AN4:111;AN10:95;Sn2:8

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TheGreatCausesDiscourseMahāNidānaSutta(DN15)

Introduction

ThisisoneofthemostprofounddiscoursesinthePaliCanon.Itgivesanextendedtreatmentoftheteachingsofdependentco-arising(paṭiccasamuppāda)andnot-self(anattā)inanoutlinedcontextofhowtheseteachingsfunctioninpractice.

Thefirstpartofthediscoursetakesthefactorsofdependentco-arisinginsequencefromeffecttocause,tracingthemdowntothemutualdependencyofname-&-form(mentalandphysicalactivity)ontheonehand,andconsciousnessontheother.Inconnectionwiththispoint,itisworthnotingthattheword“great”inthetitleofthediscoursemayhaveadoublemeaning:modifyingtheword“discourse”—it’salongdiscourse—andmodifying“causes,”referringtothefactthatname-&-formandconsciousnessascausalfactorscanaccountforeverythingdescribableinthecosmos.

Aftertracingthebasicsequenceoffactorsinthecausalpattern,thediscoursethenreviewstheirinter-relationships,showinghowtheycanexplainstressandsufferingbothontheindividualandonthesociallevel.

Thesecondpartofthediscourse,takinguptheteachingofnot-self,showshowdependentco-arisinggivesfocustothisteachinginpractice.ItbeginswithasectiononDelineationsofaSelf,classifyingthevariouswaysinwhichasenseof“self”mightbedefinedintermsofform.Theschemeofanalysisintroducedinthissection—classifyingviewsoftheselfaccordingtothevariablesofformandformless;finiteandinfinite;alreadyexisting,naturallydevelopinginthefuture,andalterablethroughhumaneffort—coversallthetheoriesoftheselfproposedintheclassicalUpaniṣads,aswellasalltheoriesofselforsoulproposedinmorerecenttimes.TheinclusionofaninfiniteselfinthislistgivesthelietothebeliefthattheBuddha’steachingsonnot-selfweredenyingnothingmorethanasenseof“separate”or“limited”self.Thediscoursepointsoutthatevenalimitless,infinite,all-embracingsenseofselfisbasedonanunderlyingtendencyinthemindthathastobeabandoned.

Thefollowingsection,onNon-delineationsofaSelf,showsthatitispossibleforthemindtofunctionwithoutreadinga“self”intoexperience.Theremainingsectionsfocusonwaysinwhichthiscanbedonebytreatingthesenseofselfasitrelatestodifferent

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aspectsofname-&-form.Thefirstofthesesections—AssumptionsofaSelf—focusesonthesenseofselfasitrelatestofeeling,oneofthe“name”factorsinname-&-form.Thenextsection—SevenStationsofConsciousness—focusesonform,formlessness,andperception,whichisanotheroneofthe“name”factorsthatallowsaplaceforconsciousnesstolandandgrowonthe“macro”levelinthecycleofdeathandrebirth.Thelastsection—EightEmancipations—focusesonform,formlessness,andperceptiononthe“micro”levelinthepracticeofmeditativeabsorption(jhāna).

Ineachofthesecases,oncethesenseofattachmentandidentificationwithname-&-formcanbebroken,themutualdependencybetweenconsciousnessandname-&-formisbrokenaswell.Thisbringsabouttotalfreedomfromthelimitsof“theextenttowhichtherearemeansofdesignation,expression,anddelineation…theextenttowhichthedimensionofdiscernmentextends,theextenttowhichthecyclerevolvesforthemanifesting(discernibility)ofthisworld—i.e.,name-&-formtogetherwithconsciousness.”ThisisthereleaseatwhichtheBuddha’steachingsareaimed.

* * *

IhaveheardthatononeoccasiontheBlessedOnewaslivingamongtheKurus.Now,theKurushaveatownnamedKammāsadhamma.ThereVen.ĀnandaapproachedtheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtherehesaidtotheBlessedOne:“It’samazing,lord,it’sastounding,howdeepthisdependentco-arisingis,andhowdeepitsappearance,andyettomeitseemsasclearasclearcanbe.”

(TheBuddha:)“Don’tsaythat,Ānanda.Don’tsaythat.Deepisthisdependentco-arising,anddeepitsappearance.It’sbecauseofnotunderstandingandnotpenetratingthisDhammathatthisgenerationislikeatangledskein,aknottedballofstring,likemattedrushesandreeds,anddoesnotgobeyondtransmigration,beyondtheplanesofdeprivation,woe,&baddestinations.

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforaging&death?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoaging&deathcome?’oneshouldsay,‘Aging&deathcomefrombirthastheirrequisitecondition.’

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforbirth?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoesbirthcome?’oneshouldsay,‘Birthcomesfrombecomingasitsrequisitecondition.’

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforbecoming?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoesbecomingcome?’oneshouldsay,‘Becomingcomesfromclingingasitsrequisitecondition.’

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“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforclinging?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoesclingingcome?’oneshouldsay,‘Clingingcomesfromcravingasitsrequisitecondition.’

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforcraving?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoescravingcome?’oneshouldsay,‘Cravingcomesfromfeelingasitsrequisitecondition.’

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforfeeling?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoesfeelingcome?’oneshouldsay,‘Feelingcomesfromcontactasitsrequisitecondition.’

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforcontact?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoescontactcome?’oneshouldsay,‘Contactcomesfromname-&-formasitsrequisitecondition.’

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforname-&-form?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoesname-&-formcome?’oneshouldsay,‘Name-&-formcomesfromconsciousnessasitsrequisitecondition.’

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforconsciousness?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoesconsciousnesscome?’oneshouldsay,‘Consciousnesscomesfromname-&-formasitsrequisitecondition.’

“Thus,Ānanda,fromname-&-formasarequisiteconditioncomesconsciousness.Fromconsciousnessasarequisiteconditioncomesname-&-form.Fromname-&-formasarequisiteconditioncomescontact.Fromcontactasarequisiteconditioncomesfeeling.Fromfeelingasarequisiteconditioncomescraving.Fromcravingasarequisiteconditioncomesclinging.Fromclingingasarequisiteconditioncomesbecoming.Frombecomingasarequisiteconditioncomesbirth.Frombirthasarequisitecondition,aging-&-death,sorrow,lamentation,pain,distress,&despaircomeintoplay.Suchistheoriginationofthisentiremassofstress.

Aging-&-Death

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“‘Frombirthasarequisiteconditioncomesaging-&-death.’Thusithasbeensaid.Andthisisthewaytounderstandhowfrombirthasarequisiteconditioncomeaging&death.Iftherewerenobirthatall,inanyway,ofanythinganywhere—i.e.,ofdevasinthestateofdevas,ofcelestialsinthestateofcelestials,ofspiritsinthestateofspirits,ofdemonsinthestateofdemons,ofhumanbeingsinthehumanstate,ofquadrupedsinthestateofquadrupeds,ofbirdsinthestateofbirds,ofsnakesinthestateofsnakes,orofanybeinginitsownstate—intheutterabsenceofbirth,fromthecessationofbirth,wouldaging-&-deathbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforaging-&-death,i.e.,birth.

Birth

“‘Frombecomingasarequisiteconditioncomesbirth.’Thusithasbeensaid.Andthisisthewaytounderstandhowfrombecomingasarequisiteconditioncomesbirth.Iftherewerenobecomingatall,inanyway,ofanythinganywhere—i.e.,sensualbecoming,formbecoming,orformlessbecoming—intheutterabsenceofbecoming,fromthecessationofbecoming,wouldbirthbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforbirth,i.e.,becoming.

Becoming

“‘Fromclingingasarequisiteconditioncomesbecoming.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromclingingasarequisiteconditioncomesbecoming.Iftherewerenoclingingatall,inanyway,ofanythinganywhere—i.e.,clingingtosensuality,clingingtopreceptsandpractices,clingingtoviews,orclingingtodoctrinesoftheself—intheutterabsenceofclinging,fromthecessationofclinging,wouldbecomingbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforbecoming,i.e.,clinging.

Clinging

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“‘Fromcravingasarequisiteconditioncomesclinging.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromcravingasarequisiteconditioncomesclinging.Iftherewerenocravingatall,inanyway,ofanythinganywhere—i.e.,cravingforsensuality,cravingforbecoming,cravingfornobecoming—intheutterabsenceofcraving,fromthecessationofcraving,wouldclingingbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforclinging,i.e.,craving.

Craving

“‘Fromfeelingasarequisiteconditioncomescraving.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromfeelingasarequisiteconditioncomescraving.Iftherewerenofeelingatall,inanyway,ofanythinganywhere—i.e.,feelingbornofcontactattheeye,feelingbornofcontactattheear,feelingbornofcontactatthenose,feelingbornofcontactatthetongue,feelingbornofcontactatthebody,orfeelingbornofcontactattheintellect—intheutterabsenceoffeeling,fromthecessationoffeeling,wouldcravingbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforcraving,i.e.,feeling.

Dependent on Craving

“Now,cravingisdependentonfeeling,seekingisdependentoncraving,acquisitionisdependentonseeking,ascertainmentisdependentonacquisition,desireandpassionisdependentonascertainment,attachmentisdependentondesireandpassion,possessivenessisdependentonattachment,stinginessisdependentonpossessiveness,defensivenessisdependentonstinginess,andbecauseofdefensiveness,dependentondefensiveness,variousevil,

unskillfulphenomenacomeintoplay:thetakingupofsticksandknives;conflicts,quarrels,anddisputes;accusations,divisivespeech,andlies.

“Andthisisthewaytounderstandhowitisthatbecauseofdefensiveness

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variousevil,unskillfulphenomenacomeintoplay:thetakingupofsticksandknives;conflicts,quarrels,anddisputes;accusations,divisivespeech,andlies.Iftherewerenodefensivenessatall,inanyway,ofanythinganywhere,intheutterabsenceofdefensiveness,fromthecessationofdefensiveness,wouldvariousevil,unskillfulphenomena—thetakingupofsticksandknives;conflicts,quarrels,anddisputes;accusations,divisivespeech,andlies—comeintoplay?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforthecoming-into-playofvariousevil,unskillfulphenomena—thetakingupofsticksandknives;conflicts,quarrels,anddisputes;accusations,divisivespeech,andlies—i.e.,defensiveness.

“‘Defensivenessisdependentonstinginess.’Thusithasbeensaid.Andthisisthewaytounderstandhowdefensivenessisdependentonstinginess.Iftherewerenostinginessatall,inanyway,ofanythinganywhere,intheutterabsenceofstinginess,fromthecessationofstinginess,woulddefensivenessbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionfordefensiveness,i.e.,stinginess.(Similarlybackthroughthechainofconditions:stinginess,attachment,

possessiveness,desireandpassion,ascertainment,acquisition,andseeking.)“‘Seekingisdependentoncraving.’Thusithasbeensaid.Andthisistheway

tounderstandhowseekingisdependentoncraving.Iftherewerenocravingatall,inanyway,ofanythinganywhere—i.e.,cravingforsensuality,cravingforbecoming,cravingfornobecoming—intheutterabsenceofcraving,fromthecessationofcraving,wouldseekingbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforseeking,i.e.,craving.Thus,Ānanda,thesetwophenomena(thechainofconditionsleadingfromcravingtobirth,aging,anddeath,andthechainofconditionsleadingfromcravingtoquarrels,etc.),asaduality,flowbackintooneplaceatfeeling.

Feeling

“‘Fromcontactasarequisiteconditioncomesfeeling.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromcontactasarequisiteconditioncomesfeeling.Iftherewerenocontactatall,inanyway,ofanythinganywhere—i.e.,contactattheeye,contactattheear,contactatthenose,contactatthetongue,contactatthebody,orcontactattheintellect—intheutterabsenceof

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contact,fromthecessationofcontact,wouldfeelingbediscerned?”“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforfeeling,i.e.,contact.

Contact

“‘Fromname-&-formasarequisiteconditioncomescontact.’Thusithasbeensaid.Andthisisthewaytounderstandhow,fromname-&-formasarequisiteconditioncomescontact.Ifthequalities,traits,themes,&indicatorsbywhichthereisadescriptionofname-group(mentalactivity)wereallabsent,woulddesignation-contactwithregardtotheform-group(thephysicalbody)bediscerned?”

“No,lord.”“Ifthepermutations,signs,themes,&indicatorsbywhichthereisa

descriptionofform-groupwereallabsent,wouldresistance-contactwithregardtothename-groupbediscerned?”

“No,lord.”“Ifthepermutations,signs,themes,&indicatorsbywhichthereisa

descriptionofname-groupandform-groupwereallabsent,woulddesignation-contactorresistance-contactbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforcontact,i.e.,name-&-form.

Name-&-Form

“‘Fromconsciousnessasarequisiteconditioncomesname-&-form.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromconsciousnessasarequisiteconditioncomesname-&-form.Ifconsciousnesswerenottodescendintothemother’swomb,wouldname-&-formtakeshapeinthewomb?”

“No,lord.”“If,afterdescendingintothewomb,consciousnessweretodepart,would

name-&-formbeproducedforthisworld?”“No,lord.”“Iftheconsciousnessoftheyoungboyorgirlweretobecutoff,wouldname-

&-formripen,grow,andreachmaturity?”“No,lord.”

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“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisiteconditionforname-&-form,i.e.,consciousness.

Consciousness

“Fromname-&-formasarequisiteconditioncomesconsciousness.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromname-&-formasarequisiteconditioncomesconsciousness.Ifconsciousnesswerenottogainafootholdinname-&-form,wouldacoming-into-playoftheoriginationofbirth,aging,death,andstressinthefuturebediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforconsciousness,i.e.,name-&-form.“Thisistheextenttowhichthereisbirth,aging,death,passingaway,andre-

arising.Thisistheextenttowhichtherearemeansofdesignation,expression,anddelineation.Thisistheextenttowhichthedimensionofdiscernmentextends,theextenttowhichthecyclerevolvesforthemanifesting[discernibility]ofthisworld—i.e.,name-&-formtogetherwithconsciousness.

Delineations of a Self

“Towhatextent,Ānanda,doesonedelineatewhendelineatingaself?Eitherdelineatingaselfpossessedofform&finite,onedelineatesthat‘Myselfispossessedofform&finite.’Or,delineatingaselfpossessedofform&infinite,onedelineatesthat‘Myselfispossessedofform&infinite.’Or,delineatingaselfformless&finite,onedelineatesthat‘Myselfisformless&finite.’Or,delineatingaselfformless&infinite,onedelineatesthat‘Myselfisformless&infinite.’

“Now,theonewho,whendelineatingaself,delineatesitaspossessedofform&finite,eitherdelineatesitaspossessedofform&finiteinthepresent,orofsuchanaturethatitwill(naturally)becomepossessedofform&finite[inthefuture/afterdeath/whenfallingasleep],orthethoughtoccurstohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatspeculationaboutaselfpossessedofform&finiteobsesseshim.

“Theonewho,whendelineatingaself,delineatesitaspossessedofform&infinite,eitherdelineatesitaspossessedofform&infiniteinthepresent,orofsuchanaturethatitwill(naturally)becomepossessedofform&infinite,orthethoughtoccurstohimthat‘Althoughitisnotyetthatway,Iwillconvertitinto

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beingthatway.’Thisbeingthecase,itispropertosaythatspeculationaboutaselfpossessedofform&infiniteobsesseshim.

“Theonewho,whendelineatingaself,delineatesitasformless&finite,eitherdelineatesitasformless&finiteinthepresent,orofsuchanaturethatitwill(naturally)becomeformless&finite,orthethoughtoccurstohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatspeculationaboutaselfformless&finiteobsesseshim.

“Theonewho,whendelineatingaself,delineatesitasformless&infinite,eitherdelineatesitasformless&infiniteinthepresent,orofsuchanaturethatitwill(naturally)becomeformless&infinite[inthefuture/afterdeath],orthethoughtoccurstohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatspeculationaboutaselfformless&infiniteobsesseshim.1

Non-Delineations of a Self

“Towhatextent,Ānanda,doesonenotdelineatewhennotdelineatingaself?Eithernotdelineatingaselfpossessedofformandfinite,onedoesnotdelineatethat‘Myselfispossessedofformandfinite.’Or,notdelineatingaselfpossessedofformandinfinite,onedoesnotdelineatethat‘Myselfispossessedofformandinfinite.’Or,notdelineatingaselfformlessandfinite,onedoesnotdelineatethat‘Myselfisformlessandfinite.’Or,notdelineatingaselfformlessandinfinite,onedoesnotdelineatethat‘Myselfisformlessandinfinite.’

“Now,theonewho,whennotdelineatingaself,doesnotdelineateitaspossessedofformandfinite,doesnotdelineateitaspossessedofformandfiniteinthepresent,nordoeshedelineateitasofsuchanaturethatitwill(naturally)becomepossessedofformandfinite[inthefuture/afterdeath],nordoesthethoughtoccurtohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatspeculationaboutaselfpossessedofformandfinitedoesnotobsesshim.

“Theonewho,whennotdelineatingaself,doesnotdelineateitaspossessedofformandinfinite,doesnotdelineateitaspossessedofformandinfiniteinthepresent,nordoeshedelineateitasofsuchanaturethatitwill(naturally)becomepossessedofformandinfinite[inthefuture/afterdeath],nordoesthethoughtoccurtohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatspeculationaboutaselfpossessedofformandinfinitedoesnotobsesshim.

“Theonewho,whennotdelineatingaself,doesnotdelineateitasformless

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andfinite,doesnotdelineateitasformlessandfiniteinthepresent,nordoeshedelineateitasofsuchanaturethatitwill(naturally)becomeformlessandfinite[inthefuture/afterdeath],nordoesthethoughtoccurtohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatspeculationaboutaselfformlessandfinitedoesnotobsesshim.

“Theonewho,whennotdelineatingaself,doesnotdelineateitasformlessandinfinite,doesnotdelineateitasformlessandinfiniteinthepresent,nordoeshedelineateitasofsuchanaturethatitwill(naturally)becomeformlessandinfinite[inthefuture/afterdeath],nordoesthethoughtoccurtohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatspeculationaboutaselfformlessandinfinitedoesnotobsesshim.

Assumptions of a Self

“Towhatextent,Ānanda,doesoneassumewhenassumingaself?Assumingfeelingtobetheself,oneassumesthat‘Feelingismyself’(or)‘Feelingisnotmyself:Myselfisoblivious(tofeeling)’(or)‘Neitherisfeelingmyself,norismyselfoblivioustofeeling,butrathermyselffeels,inthatmyselfissubjecttofeeling.’

“Now,onewhosays,‘Feelingismyself,’shouldbeaddressedasfollows:‘Therearethesethreefeelings,myfriend—feelingsofpleasure,feelingsofpain,andfeelingsofneitherpleasurenorpain.Whichofthesethreefeelingsdoyouassumetobetheself?Atamomentwhenafeelingofpleasureissensed,nofeelingofpainorofneitherpleasurenorpainissensed.Onlyafeelingofpleasureissensedatthatmoment.Atamomentwhenafeelingofpainissensed,nofeelingofpleasureorofneitherpleasurenorpainissensed.Onlyafeelingofpainissensedatthatmoment.Atamomentwhenafeelingofneitherpleasurenorpainissensed,nofeelingofpleasureorofpainissensed.Onlyafeelingofneitherpleasurenorpainissensedatthatmoment.

“Now,afeelingofpleasureisinconstant,fabricated,dependentonconditions,subjecttopassingaway,dissolution,fading,andcessation.Afeelingofpainisinconstant,fabricated,dependentonconditions,subjecttopassingaway,dissolution,fading,andcessation.Afeelingofneitherpleasurenorpainisinconstant,fabricated,dependentonconditions,subjecttopassingaway,dissolution,fading,andcessation.Havingsensedafeelingofpleasureas‘myself,’thenwiththecessationofone’sveryownfeelingofpleasure,‘myself’hasperished.Havingsensedafeelingofpainas‘myself,’thenwiththecessationofone’sveryownfeelingofpain,‘myself’hasperished.Havingsensedafeelingofneitherpleasurenorpainas‘myself,’thenwiththecessationofone’sveryown

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feelingofneitherpleasurenorpain,‘myself’hasperished.“Thusheassumes,assumingintheimmediatepresentaselfinconstant,

entangledinpleasureandpain,subjecttoarisingandpassingaway,hewhosays,‘Feelingismyself.’Thusinthismanner,Ānanda,onedoesnotseefittoassumefeelingtobetheself.

“Asforthepersonwhosays,‘Feelingisnottheself:Myselfisoblivious(tofeeling),’heshouldbeaddressedasfollows:‘Myfriend,wherenothingwhatsoeverissensed[experienced]atall,wouldtherebethethought,“Iam”?’”

“No,lord.”“Thusinthismanner,Ānanda,onedoesnotseefittoassumethat‘Feelingis

notmyself:Myselfisoblivious(tofeeling).’“Asforthepersonwhosays,‘Neitherisfeelingmyself,norismyself

oblivious(tofeeling),butrathermyselffeels,inthatmyselfissubjecttofeeling,’heshouldbeaddressedasfollows:‘Myfriend,shouldfeelingsaltogetherandeverywaystopwithoutremainder,thenwithfeelingcompletelynotexisting,owingtothecessationoffeeling,wouldtherebethethought,“Iam”?’”

“No,lord.”“Thusinthismanner,Ānanda,onedoesnotseefittoassumethat‘Neitheris

feelingmyself,norismyselfoblivious(tofeeling),butrathermyselffeels,inthatmyselfissubjecttofeeling.’

“Now,Ānanda,inasfarasamonkdoesn’tassumefeelingtobetheself,northeselfasoblivious,northat‘Myselffeels,inthatmyselfissubjecttofeeling,’then,notassuminginthisway,heisnotsustainedby[doesnotclingto]anythingintheworld.Unsustained,heisnotagitated.Unagitated,heistotallyunboundrightwithin.Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’

The Monk Released

“Ifanyoneweretosaywithregardtoamonkwhosemindisthusreleasedthat‘TheTathāgataexistsafterdeath,’ishisview,thatwouldbemistaken;that‘TheTathāgatadoesnotexistafterdeath’…that‘TheTathāgatabothexistsanddoesnotexistafterdeath’…that‘TheTathāgataneitherexistsnordoesnotexistafterdeath’ishisview,thatwouldbemistaken.Why?Havingdirectlyknowntheextentofdesignationandtheextentoftheobjectsofdesignation,theextentofexpressionandtheextentoftheobjectsofexpression,theextentofdescriptionandtheextentoftheobjectsofdescription,theextentofdiscernmentandtheextentoftheobjectsofdiscernment,theextenttowhichthecyclerevolves:Havingdirectlyknownthat,themonkisreleased.2Theviewthat,‘Having

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directlyknownthat,themonkreleaseddoesnotsee,doesnotknow’:Thatwouldbemistaken.3

Seven Stations of Consciousness

“Ānanda,therearethesesevenstationsofconsciousnessandtwodimensions.Whichseven?

“Therearebeingswithmultiplicityofbodyandmultiplicityofperception,4suchashumanbeings,somedevas,andsomebeingsinthelowerrealms.Thisisthefirststationofconsciousness.

“Therearebeingswithmultiplicityofbodyandsingularityofperception,suchastheDevasofBrahmā’sRetinuegeneratedbythefirst(jhāna)and(some)beingsinthefourrealmsofdeprivation.5Thisisthesecondstationofconsciousness.

“Therearebeingswithsingularityofbodyandmultiplicityofperception,suchastheRadiantDevas.Thisisthethirdstationofconsciousness.

“Therearebeingswithsingularityofbodyandsingularityofperception,suchastheBeautifulBlackDevas.Thisisthefourthstationofconsciousness.

“Therearebeingswho,withthecompletetranscendingofperceptionsof(physical)form,withthedisappearanceofperceptionsofresistance,andnotheedingperceptionsofmultiplicity,(perceiving,)‘Infinitespace,’arriveatthedimensionoftheinfinitudeofspace.Thisisthefifthstationofconsciousness.

“Therearebeingswho,withthecompletetranscendingofthedimensionoftheinfinitudeofspace,(perceiving,)‘Infiniteconsciousness,’arriveatthedimensionoftheinfinitudeofconsciousness.Thisisthesixthstationofconsciousness.

“Therearebeingswho,withthecompletetranscendingofthedimensionoftheinfinitudeofconsciousness,(perceiving,)‘Thereisnothing,’arriveatthedimensionofnothingness.Thisistheseventhstationofconsciousness.

“Thedimensionofnon-percipientbeingsand,second,thedimensionofneitherperceptionnornon-perception.[Thesearethetwodimensions.]

“Now,asforthefirststationofconsciousness—beingswithmultiplicityofbodyandmultiplicityofperception,suchashumanbeings,somedevas,andsomebeingsinthelowerrealms:Ifonediscernsthat(stationofconsciousness),discernsitsorigination,discernsitspassingaway,discernsitsallure,discernsitsdrawbacks,discernstheescapefromit,woulditbeproper,bymeansofthat[discernment]totakedelightthere?”

“No,lord.”

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[Similarlywitheachoftheremainingstationsofconsciousnessandtwodimensions.]

“Ānanda,whenknowing—astheyhavecometobe—theorigination,passingaway,allure,drawbacksof—andescapefrom—thesesevenstationsofconsciousnessandtwodimensions,amonkisreleasedthroughlackofclinging,heissaidtobeamonkreleasedthroughdiscernment.

Eight Emancipations

“Ānanda,therearetheseeightemancipations.Whicheight?“Possessedofform,oneseesforms.Thisisthefirstemancipation.“Notpercipientofforminternally,oneseesformsexternally.Thisisthe

secondemancipation.“Oneisintentonlyonthebeautiful.Thisisthethirdemancipation.“Withthecompletetranscendingofperceptionsof(physical)form,withthe

disappearanceofperceptionsofresistance,andnotheedingperceptionsofmultiplicity,(perceiving,)‘Infinitespace,’oneentersandremainsinthedimensionoftheinfinitudeofspace.Thisisthefourthemancipation.

“Withthecompletetranscendingofthedimensionoftheinfinitudeofspace,(perceiving,)‘Infiniteconsciousness,’oneentersandremainsinthedimensionoftheinfinitudeofconsciousness.Thisisthefifthemancipation.

“Withthecompletetranscendingofthedimensionoftheinfinitudeofconsciousness,(perceiving,)‘Thereisnothing,’oneentersandremainsinthedimensionofnothingness.Thisisthesixthemancipation.

“Withthecompletetranscendingofthedimensionofnothingness,oneentersandremainsinthedimensionofneitherperceptionnornon-perception.Thisistheseventhemancipation.

“Withthecompletetranscendingofthedimensionofneitherperceptionnornon-perception,oneentersandremainsinthecessationofperceptionandfeeling.Thisistheeighthemancipation.

“Now,whenamonkattainstheseeightemancipationsinforwardorder,inreverseorder,inforwardandreverseorder,whenheattainsthemandemergesfromthemwhereverhewants,howeverhewants,andforaslongashewants,whenthroughtheendingofeffluentsheentersandremainsintheeffluent-freereleaseofawarenessandreleaseofdiscernment,havingdirectlyknownitandrealizeditforhimselfinthehereandnow,heissaidtobeamonkreleasedinbothways.Andasforanotherreleaseinbothways,higherormoresublimethanthis,thereisnone.”

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ThatiswhattheBlessedOnesaid.Gratified,Ven.ĀnandadelightedintheBlessedOne’swords.

Notes1.Somescholars,inanattempttoplacetheBuddha’steachingsinanhistorical

context,havemaintainedthathisnot-selfteachingwasmeanttoapplyspecificallytotheUpaniṣadicself-doctrine.Inotherwords,theBuddha’sintentionwastodenythetruthoftheUpaniṣadicdoctrineoftheuniversalself;hewasnotdenyingother,morecommon-sensedoctrinesoftheself.Thisunderstandingofthenon-selfteachinghaspartialsupportinMN22—whichsubjectstheideaofauniversalselftospecificridicule.

Otherscholarstakeanoppositetack,sayingthattheBuddhawasrefutingtheexistenceofaperduringindividualself,butnottheexistenceofauniversalorinter-connectedself.

NeitherpositiondoesjusticetothewidevarietyofselfdoctrinesthattheBuddharejectsinthispassage—whetherfiniteorinfinite(orendless—ananta);whetherpossessedofformorformless—fortheactofholdingtoanyofthesedoctrinesinvolvesclinging,andthussufferingandstress.

Thefirstposition,inparticular,alsofailstotakeintoaccounttwoaspectsoftheBuddha’sactualhistoricalcontext:

a)TheUpaniṣadictraditionwasnottheonlytraditionattheBuddha’stimeespousingdoctrinesoftheself.DN2cites—andrefutes—theself-doctrinesofother,non-Vedicschoolsofthetime.

b)Nosingleself-doctrinecanclaimtobe“the”Upaniṣadicdoctrineoftheself.TheUpaniṣadswereadiversebodyoftexts,offeringawidevarietyofteachingsonthetopic.Some,suchastheBṛhad-āraṇyakaUpaniṣadandKaṭhaUpaniṣad,stateexplicitlythateachpersonhastwoselves,finiteandinfinite;andthemajorUpaniṣadsdifferonthenatureofthesetwoselvesandhowtheinfiniteselfcanbeattained.

Infact,itisinstructivetoclassifythevariousUpaniṣadicself-doctrinesinlightofthetwelvecategorieslistedinthispassage.AsurveyofthemajorUpaniṣadsrevealsself-doctrinesfallingintoeight—andperhapsnine—ofthesecategories,asfollows:(PassagenumbersaretakenfromS.Radhakrishnan,ThePrincipalUpaniṣads.London:GeorgeAllen&Unwin,1969.)

1)Alreadypossessedofformandfinite:Bṛhad-āraṇyakaII.5.1MaitrīVI.11

2)Naturallybecomingpossessedofformandfinite:Bṛhad-āraṇyakaIV.3.19-21

3)Canbemadepossessedofformandfinite:

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—4)Alreadypossessedofformandinfinite:

Bṛhad-āraṇyakaI.4.7-10Bṛhad-āraṇyakaI.5.20ChāndogyaIII.14.2-3MuṇḍakaIII.1.7

5)Naturallybecomingpossessedofformandinfinite:ChāndogyaVIII.3.4ChāndogyaVIII.12.2-3

6)Canbemadepossessedofformandinfinite:PraśnaIV.6-11SubālaIIIKaivalyaVI

7)Alreadyformlessandfinite:KaṭhaI.3.1-4(?—thedescriptionheresuggests,butdoesnotexplicitlystate,thattheselfisformless)

8)Naturallybecomingformlessandfinite:—

9)Canbemadeformlessandfinite:—

10)Alreadyformlessandinfinite:Bṛhad-āraṇyakaIII.8.8-11

11)Naturallybecomingformlessandinfinite:PraśnaIV.6-11

12)Canbemadeformlessandinfinite:KaṭhaI.3.13-15SubālaIIISubālaIX.15PaiṅgalaIII.6

ThereisnowayofknowingiftheseUpaniṣads,aswehavethem,werecomposedbeforeoraftertheBuddha’stime.Thus,theclassificationsheremayormaynothavebeenformulatedinresponsetothem.Nevertheless,thesheervarietyoftheirteachingsshowsthattherewasnosingleUpaniṣadicdoctrineoftheself,andthattheBuddhadidnotformulatehisnot-selfteachinginresponsetoonlyonedoctrine.Astheframeworkhereshows,thenot-selfteachingwasformulatedinsuchawayastocounteracttheactofclingingtoanyself-doctrine,regardlessofhowtheselfmightbedefined.

2.TherelationshipbetweenthelimitationsoflanguageandthequestionoftheexistenceoftheTathāgataafterdeathisindicatedbySN23:2.TheretheBuddhanotesthatonedefinesoneselfasabeingthroughpassionanddelightforanyofthe

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fiveaggregates.Oncethereisnopassionordelightfortheaggregates,onecannolongerbedefinedasabeing.Onceoneisnolongerdefined,thereisnowayofdescribingoneasexisting,notexisting,neither,orboth—regardlessofwhetheroneisaliveordead(seeSN22:85–86).

3.Thevariousreadingsforthissentenceallseemcorrupt.Thesenseoftheparagraph,readinlightofAN10:96,demandsthattheviewexpressedinthelastsentencebeaboutthemonkreleased,unlikethefourearlierviews,whicharewronglyattributedtothemonkreleased.Inotherwords,themonkreleasedhasnoopiniononthequestionofwhethertheTathāgatadoes,doesn’t,etc.,existafterdeath.Thismightleadtothesuppositionthathislackofopinioncomesfromalackofknowledgeorvision.Thedescriptionofwhathecomestoknowinthecourseofgainingreleaseshowsthatthissuppositionisinappropriate.Hedoesknow,hedoessee,andwhatheknowsandseesaboutthelimitationsoflanguageandconceptsshowshimthatthequestionoftheexistenceoftheTathāgataafterdeathshouldbesetaside.

ThusIwouldreconstructthePaliofthefinalsentenceinthisparagraphas:Tadabhiññāvimuttobhikkhunajānātināpassatiitisādiṭṭhitadakallaṁ.

4.MN137indicatesthatperceptionsofmultiplicitydealwiththesixsenses,whereasperceptionsofsingularityformthebasisofthefourformlessattainments.

5.Thislastphrase—“and(some)beingsinthefourrealmsofdeprivation”isintheThaieditionoftheCanon,butnotinthePTSorBurmeseeditions.Itseemsrequiredbythecontextinordertocoverthebeingsinthelowerrealmsnotincludedinthefirststationofconsciousness.

Seealso:MN109;MN148;SN12:2;SN12:15;SN12:20;SN12:65;SN12:67;SN12:70;SN22:1;SN22:85–86;AN2:30;AN4:199;AN7:11–12;AN9:43–45;AN10:96;Sn3:12;Sn4:11

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TheGreatTotalUnbindingDiscourseMahāParinibbānaSutta(DN16)

Introduction

NibbānaoriginallywasthePaliwordfortheextinguishingofafire.TheBuddhaemployeditasoneofthenamesofthegoalhetaught,inlightofthewayinwhichtheprocessesoffirewereviewedathistime:Aburningfirewasseenasclingingtoitsfuelinastateofhotagitation.Whengoingout,itletgoofitsfuelandreachedastateoffreedom,cooling,andpeace.ThesewerethustheprimaryassociationsofthistermwhenappliedtotheBuddhistgoal.Giventhisunderstandingoffire,thetermnibbānaapparentlywasderivedetymologicallyfromthenegativeprefix,nir,plustherootvāṇa,orbinding:unbinding.Theassociatedadjectiveisnibbuta:unbound.Theassociatedverb,nibbuti:tounbind.

Parinibbāna—totalunbinding—carriestwomeaningsintheCanon.Ontheonehand,itdenotestheunbindingthathappensatthemomentoffullawakening,eitherforaBuddhaorforoneofhisarahantdisciples.Ontheother,itdenotestheunbindingthathappenswhensuchapersondiesandisnolongerreborn.Inthetitleofthissutta,thetermhasthissecondmeaning,centeredontheBuddha’sdeath.Thewordmahā,“great,”inthesutta’stitlemodifiesboth“parinibbāna”and“sutta.”Inotherwords,itstatesboththatthesuttaislong—it’sthelongestinthePaliCanon—andthattheBuddha’sdeathisthemostimportantparinibbānaintheBuddhisttradition.

ThesuttanarratestheeventsoftheyearleadinguptotheBuddha’sparinibbānaandtheweeksimmediatelyfollowingit.Inafewinstances,mostnotablytheeventsrightbeforetheBuddha’spassing,thenarrativegivesafairlyrealisticblow-by-blowaccountofrandomincidents,butthemainbodyofthesuttashowssignsofhavingbeenconsciouslyselectedandshaped.WeknowfromotherpassagesintheCanonthatnotallthemajoreventsofthisperiodwereincludedhere.Ven.Sāriputta,forinstance,appearsinPartIofthesutta,butSN47:13tellsusthathediedbeforetheBuddhadid,andthattheBuddhawasatSāvatthīwhenhereceivedthenews,yetneithereventisincludedinthisnarrative.Atthesametime,thestyleofthenarrativefollowsmanyoftheconventionsofliteraryproseandpoetryinancientIndia,aimedatproducinganastoundingrasa,oremotionalsavor.

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Twomainconcernsseemtohavedeterminedtheshapeofthenarrative,concernsthatarecommontoanymemorial:thedesire(1)toshowthatthepersonmemorializedwasworthyofloveandrespect,and(2)toindicatetheimportanceofcontinuingtolivebythegoodtraditionsthatthepersonestablished.

Bothconcernsareencapsulatedintheeventchosentoopenthesutta:KingAjātasattu’semotionaloutburstoverhisplanstoinvadetheVajjians,andhisrequestthathischiefminister,Vassakāra,askfortheBuddha’sadviceonthematter.There’sawryironyindepictingakingsospirituallyblindastoseektheBuddha’sadviceonplansforwar,buttheincidentmakesseveralseriouspointsatonce.Tobeginwith,itpointstothefactthattheBuddhawasrespectedbyeventhemosthighlyplacedmembersofsociety.TheBuddha’sindirectresponsetotheking’srequestultimatelyavertsawar,showingthatheusedhisinfluencetoadmirableeffect.However,aknowledgeoflaterevents—VassakāraandAjātasattuwereeventuallyabletodefeattheVajjiansbloodlesslybyunderminingtheirgoodtraditions—underlinesthefactthatgoodtraditionscannotmaintainthemselves,forthereareforcesintheworldseekingtoundothem.TheBuddhahimselfdrawstheparallelbetweenthegoodtraditionsinwhichhetrainedtheVajjians—whichtheyfailedtomaintain—andthegoodtraditionsinwhichhetrainedtheSaṅgha.ThepointisthateventhoughtheBuddhasettheSaṅghaonagoodfooting,thecontinuedlifeoftheSaṅgharequiresthecontinuedvigilanceofitssurvivingmembers.

Thuseventhoughtheopeningincidentreportsasanestablishedfactthesutta’sfirstconcern—thefactthattheBuddhaiseminentlyworthyofrespect—itleavesthesecondconcern—thesurvivalofhisteachings—asanopenquestion,alertingandinspiringanyseriouslistenersthatthiswasaresponsibilitytheyhadtotakeonastheirown.

Thesetwoconcernsshapealltheremainingsectionsofthenarrative.ToindicatethefactthattheBuddhawasworthyofrespect,thecompilerscontinue

thetwofoldtacticsetoutintheopeningincident:directly,byshowingtheBuddha’sadmirablecharacterthroughhiswordsandactions;andindirectly,byshowinghowpeopleworthyofrespectpaidhimhomage.

IndepictingtheBuddhadirectly,thenarrativegivesprimaryemphasistohisabilityasateacher—onewithacomprehensivecommandoftheDhamma,aprodigiousmemory,andanuntiringwillingnesstoteachwhatheknows.ItalsohighlightstheBuddha’sprowessasameditator,bothinhiscommandofconcentration(asreportedinhisdiscussionwithPukkusaMallaputtaandhisfinaldisplayofconcentrationattainmentsbeforehispassingaway)andinhiscommandofthepsychicpowersbasedonconcentration:Heseesdevas,visitstheirheavenswithouttheirknowingwhoheis,teleportsoverariver,forecastsfutureevents,recallspastlifetimes,readsminds.Healsoshowsatotalcommandoverhisowndeath:overcominghisnext-to-lastillness,voluntarilydecidingwhenandwheretodie,and,ofcourse,dyinginsuchawayastoneveragainbereborn.

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Intermsofmorepersonalqualities,thenarrativedepictstheBuddha’sgreatfortitudeinthefaceofhislasttwoillnesses—inparticular,walkingalldaytohisfinalrestingplaceafterasevereattackofdysentery.Atthesametime,onthedayofhisdeathheshowsgreatkindnessandgratitudeintakingtimetocomfortbothVen.Ānanda,hisattendant,andCunda,thelaypersonwhoprovidedhislastmeal;inhavingtheMallansnotifiedsothattheycanpayhomagetohim;inteachingonelaststudent,Subhadda;andinofferingtoansweranyremainingquestionsrightbeforepassingaway.

AsforthewaysinwhichtheBuddhaisshownrespect,firstandforemostarethemiraculouseventssprinkledthroughoutthenarrative,showingthateventheforcesofnaturerespectedhim:amuddyrivergrowsclearsothathecandrinkthewater;hispyrelightsspontaneouslyafterhisgreatdisciple,Ven.MahāKassapa,hasarrivedandpaidhimhomage.

Kings,ministers,andprincesalsoviewithoneanothertopaytheBuddhahomage,andeventhedevasareeagertoshowhimrespect.

InshowinghowthesefigurespaidhomagetotheBuddha,thesuttahastaughtmanygenerationsofBuddhiststheetiquetteofrespect.Fivepointsinparticularstandout:

(a)MostcommonistheactofcircumambulationonleavingtheBuddha’spresence.ThisbecamethecommonwayofshowingrespecttotheBuddha’sremainsandtothestupas,ormemorials,thatenshrinedthem.

(b)When,inPartV,thedevaswanttogazeatthe“Eye,”theyarecarryingonanancientIndiantradition,goingbacktoVedictimes,ofregardingaholybeingasanall-aroundeye(oneoftheepithetsoftheBuddhainearlyPalipoetry)andtheactofgazingintosuchaneyeasanauspiciousone.Inlatercenturies,itbecameacommonmeditationpracticetostareataBuddhaimageorintotheimage’seyes.

(c)WhentheMallanscallouttheirnameswhilepayingfinalhomagetotheBuddha,theyarealsocarryingonanancientIndiantradition,proclaimingthattheyarenotashamedtobeknownforbowingdowntotheBuddha.Thislaterledtothetraditionofinscribingone’snameonitemsdonatedtostupas,eveniftheitemsweretobeplacedwheretheinscriptioncouldnotbeseen.Theactofputtingone’snameonadonationcontinueswithintheBuddhistworldtothisday.

(d)When,aftertheBuddha’sdeathandagainafterhiscremation,theMallansveneratehisbodywithdances,songs,music,garlands,&scents,inmakingclothcanopiesandarrangingfloralwreaths,theyareestablishingtheprecedentforthestupafestivalsthathavebeenpopularthroughoutBuddhistAsiaeversince.

(e)Andofcourse,whentheBuddhahimselfisdepictedasdescribinghowhisfuneralshouldbeheldandhowhisstupasshouldbevisitedandcontemplated,thesuttaestablishesafoundationforthecultofstupasandpagodasasawhole.

AstheBuddhastateshere,thepurposeofsuchcontemplationisnotsimplytoshowrespectbutalsotogiverisetofeelingsofsaṁvega—urgencyanddismay—overthe

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impermanenceandinconstancyoflife.IntheBuddhistanalysisofemotions,saṁvegaisoneoftheprimarymotivationsforpractice—especiallywhencoupledwithpasāda,confidencethatthepracticeleadstofreedomfromthatinconstancy.Byinducingfeelingsofbothsaṁvegaandpasāda,thesuttaattemptstoinspireitslistenerstoadoptitssecondmajorconcern—theneedtomaintaingoodBuddhisttraditions—bothfortheirownindividualsakesandforthesakeofthecommongood.

Towardthisend,thesuttanarratesmanyoftheBuddha’sowninstructionsforhowtomaintainthelifeoftheDhammaandSaṅghaforalongtime.Asthesuttaopens,heprovidesseverallistsofinstructionsforhowtheSaṅghaistostayharmonious.Insteadofappointinganindividualashissuccessor,heidentifiestheDhammaandVinayahehastaughtandexpoundedashissuccessor,atthesametimeestablishingstandardsforhowtheDhammaandVinayaaretobeknown:citingtheWingstoAwakeningashismostcentralteachings,andinsistingthatanyteachingsclaimedtobehisshouldbejudged,notontheauthorityofthepersonmakingthereport,butontheconsistencyofthoseteachingswithteachingsalreadyknowntobestandard.

Forindividuals,theBuddhastressestheneedtotaketheDhammaastheirrefugebyinternalizingtheDhammainsuchaway—throughthefourestablishingsofmindfulness—thattheycantakerefugeinthemselves.Healsosuppliesa“Dhamma-mirror”sothattheycanjudgetheextenttowhichtheyhavesucceededinprovidingthemselveswiththisrefuge.

Thepursuitofthecommonandtheindividualgoodoverlapinthatwhenindividualmonkspracticerightly,theworldwillnotbeemptyofarahants.

Oneoftheinstructiveironiesofthesuttaisthewayinwhichitstwomainconcernscomeintoconflicttowardtheend:KingsandbrahmansbecomesointentongainingpossessionoftheBuddha’srelicsthattheyforgethisteachingsandalmostcometowar.WeknowfromBuddhisthistorythatdevotionalBuddhismhasthreatenedthepracticeinotherwaysaswell.Timeandagain,monksinchargeofdevotionalcentershavemadelifedifficultformonksintheforest;forestmonasterieshave,withthepassageofgenerations,devolvedintodevotionalcenters.Toresolvethisconflict,thesuttarecommendsacompromiseposition,shownmostclearlyintheBuddha’sresponsetotheworshipgivenbythedevasonhislastnight:Ontheonehand,hehonorstheirdesiretogazeonhimbytellinghisattendantmonktogetoutoftheway;ontheother,hetellsĀnandathatthemostgenuineformofworshipistopracticetheDhammainaccordancewiththeDhamma.Inthisway,hemakesroomforexternalexpressionsofdevotion,atthesametimesubordinatingthemtothepracticeoftheDhammaforthepurposeoffullliberation.

Ven.MahāKassapa,whoappearsattheendofthesutta,providestheidealmonasticfiguretoembodyitsdualideals.KnownbothforhisfiercedevotiontotheBuddhaandforhisstrictpractice,heshowsthatthesetwoidealsneednotbeinconflict.Theconcludingpartofthenarrativealsohintsattherolehelaterplayedinshouldering

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theBuddha’sconcernforthesurvivaloftheDhammaandVinayathatweretobetheSaṅgha’steacherintheBuddha’splace.Cv.XItellsusthattheremarksmadebytheelderlymonkaftertheBuddha’spassingandrecordedhere—thattheSaṅghaiswellridoftheBuddhaandhisharassmentoverwhatshouldandshouldn’tbedone—wereMahāKassapa’sinspirationforcallingtheFirstCounciltostandardizetheDhammaandVinaya.Asherealizedfromthoseremarks,thethreatstothesurvivaloftheBuddha’sgoodtraditionscamenotonlyfromoutsidetheSaṅghabutalso—andmoreseriously—fromwithin.InthiswayheshowsthelengthstowhichmembersoftheSaṅghashouldbepreparedtogoinfurtheringthesutta’stwomainideals.

Asfortheideallayembodimentofbothideals,thatisprovidedbyDoṇathebrahman,whodividestheBuddha’srelicsinafairandpeacefulmanneramongtheirmanyclaimants.Inthisway,heshowsBuddhistlaypeoplethatthey,too,canplayaroleincarryingonthegoodtraditionsestablishedbytheBuddha.JustasthesuttabeginswiththeBuddhaavertingawar,Doṇathebrahmansucceedsinavertingawarattheend.

I

IhaveheardthatononeoccasiontheBlessedOnewasstayingnearRājagahaonVulturePeakMountain.Andonthatoccasion,AjātasattuVedehiputta,thekingofMagadha,wantedtoattacktheVajjians.Hesaid:“IwillcutdowntheseVajjians—somighty,sopowerful!IwilldestroytheVajjians!IwillbringtheseVajjianstoruin—theseVajjians!”

ThenheaddressedVassakārathebrahman,thechiefministerofMagadha:“Come,brahman.GototheBlessedOneand,onarrival,showreverencewithyourheadtohisfeetinmynameandaskwhetherheisfreefromillness&affliction,iscarefree,strong,&livingincomfort,(saying,)‘AjātasattuVedehiputta,thekingofMagadha,lord,showsreverencewithhisheadtotheBlessedOne’sfeetandaskswhetheryouarefreefromillness&affliction,arecarefree,strong,&livingincomfort.’Andthensay:‘Lord,AjātasattuVedehiputta,thekingofMagadha,wantstoattacktheVajjians.Hesays:“IwillcutdowntheseVajjians—somighty,sopowerful!IwilldestroytheVajjians!IwillbringtheseVajjianstoruin—theseVajjians!”’HowevertheBlessedOneanswers,havinggraspeditwell,reporttome.ForTathāgatasdonotspeakuntruthfully.”1

Responding,“Asyousay,sire,”toAjātasattuVedehiputta,theKingofMagadha,Vassakārathebrahman,thechiefministerofMagadhahadauspiciousvehiclesyoked,gotintoanauspiciousvehicle,leftRājagahawiththeauspiciousvehiclesanddrovetowardVulturePeakMountain.Goinginhisvehicleasfaras

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therewasgroundforavehicle,gettingdownfromhisvehicle,heapproachedtheBlessedOneonfoot.Onarrival,heexchangedcourteousgreetingswiththeBlessedOne.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.Ashewassittingthere,hetoldtheBlessedOne,“AjātasattuVedehiputta,thekingofMagadha,MasterGotama,2showsreverencewithhisheadtoMasterGotama’sfeetandaskswhetheryouarefreefromillness&affliction,arecarefree,strong,&livingincomfort.MasterGotama,AjātasattuVedehiputta,thekingofMagadha,wantstoattacktheVajjians.Hesays:‘IwillcutdowntheseVajjians—somighty,sopowerful!IwilldestroytheVajjians!IwillbringtheseVajjianstoruin—theseVajjians!’”

NowonthatoccasionVen.ĀnandawasstandingbehindtheBlessedOne,fanninghim.SotheBlessedOneaddressedVen.Ānanda,“Haveyouheard,Ānanda,thattheVajjiansmeetoftenandmeetagreatdeal?”

“Ihaveheard,lord,thattheVajjiansmeetoftenandmeetagreatdeal.”“AslongastheVajjiansmeetoftenandmeetagreatdeal,Ānanda,their

growthcanbeexpected,nottheirdecline.“Haveyouheard,Ānanda,thattheVajjiansmeetinharmony,adjournfrom

theirmeetingsinharmony,andconducttheirVajjianbusinessinharmony?”“Ihaveheardthat,lord.…“AslongastheVajjiansmeetinharmony,adjournfromtheirmeetingsin

harmony,andconducttheirVajjianbusinessinharmony,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thattheVajjiansneitherdecreewhathasbeenundecreednorrepealwhathasbeendecreed,butconductthemselves,havingundertakentheancientVajjianlawsastheyhavebeendecreed?”

“Ihaveheardthat,lord.…“AslongastheVajjiansneitherdecreewhathasbeenundecreednorrepeal

whathasbeendecreed,butconductthemselves,havingundertakentheancientVajjianlawsastheyhavebeendecreed,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thattheVajjianshonor,respect,venerate,anddohomagetotheVajjianeldersoftheVajjis,regardingthemasworthlisteningto?”

“Ihaveheardthat,lord.…“AslongastheVajjianshonor,respect,venerate,anddohomagetothe

VajjianeldersoftheVajjis,regardingthemasworthlisteningto,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thattheVajjiansdonotroughlydragoffwomen&girlsofgoodfamiliesandtakethemcaptive?”

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“Ihaveheardthat,lord.…“AslongastheVajjiansdonotroughlydragoffwomen&girlsofgood

familiesandtakethemcaptive,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thattheVajjianshonor,respect,venerate,anddohomagetotheVajjianshrines,bothinside(thecity)andout,andthattheydonotlettherighteousofferingsdoneinthepastandgiveninthepasttothoseshrinesfallintodecline?”

“Ihaveheardthat,lord.…“AslongastheVajjianshonor,respect,venerate,anddohomagetothe

Vajjianshrines,bothinside(thecity)andout,anddonotlettherighteousofferingsdoneinthepastandgiveninthepasttothoseshrinesfallintodecline,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thatrighteousprotection,watch,andguardingforarahantsiswell-providedbytheVajjians(withthethought,)‘Ifthereareanyarahantswhohaveyettocometoourdomain,maytheycome;andmaythearahantswhohavecometoourdomainliveincomfort’?

“Ihaveheardthat,lord.…“Aslongasrighteousprotection,watch,andguardingforarahantsiswell-

providedbytheVajjians(withthethought,)‘Ifthereareanyarahantswhohaveyettocometoourdomain,maytheycome;andmaythearahantswhohavecometoourdomainliveincomfort,’Ānanda,theirgrowthcanbeexpected,nottheirdecline.”

ThentheBlessedOneaddressedVassakārathebrahman,thechiefministerofMagadha,“Once,brahman,IwasstayingnearVesālīattheSārandadashrine.ThereItaughttheVajjiansthesesevenconditionsthatleadtonodecline.AslongasthesesevenconditionsendureamongtheVajjians,andaslongastheVajjiansremainsteadfastinthesesevenconditions,theVajjians’growthcanbeexpected,nottheirdecline.”

Whenthiswassaid,Vassakārathebrahman,thechiefministerofMagadhasaidtotheBlessedOne,“MasterGotama,eveniftheVajjiansareendowedwithonlyoneoftheseconditionsthatleadtonodecline,theVajjians’growthcanbeexpected,nottheirdecline—tosaynothingofallseven.NothingcanbedonetotheVajjiansbyKingAjātasattuVedehiputta,thekingofMagadha,throughforceofarms—exceptbybefriendingthemandsowingdissension(amongthem).3

“Well,then,MasterGotama,wemustgonow.Manyareourduties,manyourresponsibilities.”

“Thendo,brahman,whatyouthinkitisnowtimetodo.”

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ThenVassakārathebrahman,thechiefministerofMagadha,delightinginandapprovingoftheBlessedOne’swords,gotupfromhisseatandleft.

Notlongafterhisdeparture,theBlessedOneaddressedVen.Ānanda:“Go,Ānanda.HaveallthemonkslivingindependenceonRājagahagatherattheassemblyhall.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānanda—havinghadallthemonkslivingindependenceonRājagahagatherattheassemblyhall—approachedtheBlessedOne.Onarrival,havingboweddowntohim,hestoodtooneside.Ashewasstandingthere,hesaidtotheBlessedOne,“TheSaṅghaofmonkshasgathered,lord.MaytheBlessedOnedowhathethinksitisnowtimetodo.”

ThentheBlessedOne,gettingupfromhisseat,wenttotheassemblyhalland,onarrival,satdownontheseatlaidout.Havingsatdown,headdressedthemonks:

“Monks,Iwillteachyouthesevenconditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Monks,aslongasthemonksmeetoften,meetagreatdeal,theirgrowthcan

beexpected,nottheirdecline.“Aslongasthemonksmeetinharmony,adjournfromtheirmeetingsin

harmony,andconductSaṅghabusinessinharmony,theirgrowthcanbeexpected,nottheirdecline.

“Aslongasthemonksneitherdecreewhathasbeenundecreednorrepealwhathasbeendecreed,butconductthemselves,havingundertakenthetrainingrulesastheyhavebeendecreed,theirgrowthcanbeexpected,nottheirdecline.

“Aslongasthemonkshonor,respect,venerate,anddohomagetotheeldermonks—thosewithsenioritywhohavelongbeenordained,thefathersoftheSaṅgha,leadersoftheSaṅgha—regardingthemasworthlisteningto,theirgrowthcanbeexpected,nottheirdecline.

“Aslongasthemonksdonotcomeundertheswayofanyarisencravingthatleadstofurther-becoming,theirgrowthcanbeexpected,nottheirdecline.

“Aslongasthemonksseetheirownbenefitinwildernessdwellings,theirgrowthcanbeexpected,nottheirdecline.

“Andaslongasthemonkseachkeepfirmlyinmind:‘Ifthereareanywell-behavedcompanionsintheholylifewhohaveyettocome,maytheycome;andmaythewell-behavedcompanionsintheholylifewhohavecomeliveincomfort,’theirgrowthcanbeexpected,nottheirdecline.

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“Aslongasthesesevenconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesevenconditions,themonks’growthcanbeexpected,nottheirdecline.”4

“Monks,Iwillteachyousevenfurtherconditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Monks,aslongasthemonksarenotinfatuatedwith(construction)work,do

notdelightinconstructionwork,andarenotcommittedtoinfatuationwithconstructionwork,themonks’growthcanbeexpected,nottheirdecline.

“Aslongasthemonksarenotinfatuatedwithgossip…“Aslongasthemonksarenotinfatuatedwithsleeping…“Aslongasthemonksarenotinfatuatedwithentanglement…“Aslongasthemonksarenotinfatuatedwithevilambitionandhavenot

comeundertheswayofevilambitions,themonks’growthcanbeexpected,nottheirdecline.

“Aslongasthemonksdonothaveevilfriends,evilcompanions,andevilcomrades,themonks’growthcanbeexpected,nottheirdecline.

“Andaslongasthemonksdonotstophalf-waywithlowerdistinctions&achievements,themonks’growthcanbeexpected,nottheirdecline.5

“Aslongasthesesevenconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesevenconditions,themonks’growthcanbeexpected,nottheirdecline.”

“Monks,Iwillteachyousevenfurtherconditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Monks,aslongasthemonkshaveconviction…

shame…compunction…learning…arousedpersistence…establishedmindfulness…discernment,themonks’growthcanbeexpected,nottheirdecline.6

“Aslongasthesesevenconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesevenconditions,themonks’growthcanbeexpected,nottheirdecline.”

“Monks,Iwillteachyousevenfurtherconditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.

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TheBlessedOnesaid:“Monks,aslongasthemonksdevelopmindfulnessasafactorfor

awakening…analysisofqualitiesasafactorforawakening…persistenceasafactorforawakening…raptureasafactorforawakening…calmasafactorforawakening…concentrationasafactorforawakening…equanimityasafactorforawakening,themonks’growthcanbeexpected,nottheirdecline.7

“Aslongasthesesevenconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesevenconditions,themonks’growthcanbeexpected,nottheirdecline.”

“Monks,Iwillteachyousevenfurtherconditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Monks,aslongasthemonksdeveloptheperceptionof

inconstancy…theperceptionofnot-self…theperceptionofunattractiveness…theperceptionofdrawbacks…theperceptionofabandoning…theperceptionofdispassion…theperceptionofcessation,themonks’growthcanbeexpected,nottheirdecline.8

“Aslongasthesesevenconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesevenconditions,themonks’growthcanbeexpected,nottheirdecline.”

“Monks,Iwillteachyousixfurther9conditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Aslongasthemonksaresetonbodilyactsofgoodwillwithregardtotheir

companionsintheholylife,totheirfaces&behindtheirbacks,themonks’growthcanbeexpected,nottheirdecline.

“Aslongasthemonksaresetonverbalactsofgoodwillwithregardtotheircompanionsintheholylife,totheirfaces&behindtheirbacks…

“Aslongasthemonksaresetonmentalactsofgoodwillwithregardtotheircompanionsintheholylife,totheirfaces&behindtheirbacks…

“Aslongasthemonks,whateverrighteousgainstheymayobtaininarighteousway—evenifonlythealmsintheirbowls—donotconsumethemalone,butconsumethemaftersharingthemincommonwiththeirvirtuouscompanionsintheholylife…

“Aslongasthemonks—withreferencetothevirtuesthatareuntorn,unbroken,unspotted,unsplattered,liberating,praisedbytheobservant,

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ungraspedat,leadingtoconcentration—dwellwiththeirvirtueintunewiththatoftheircompanionsintheholylife,totheirfaces&behindtheirbacks…

“Andaslongasthemonks—withreferencetotheviewthatisnoble,leadingoutward,thatleadthosewhoactinaccordancewiththemtotherightendingofsuffering&stress—dwellwiththeirviewintunewiththoseoftheircompanionsintheholylife,totheirfaces&behindtheirbacks,themonks’growthcanbeexpected,nottheirdecline.

“Aslongasthesesixconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesixconditions,themonks’growthcanbeexpected,nottheirdecline.”10

WhilestayingtherenearRājagahaonVulturePeakMountain,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearRājagahaaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforAmbalaṭṭhikā.”11

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

Ambalaṭṭhikā.TherehestayednearAmbalaṭṭhikāattheRoyalCottage.WhilestayingtherenearAmbalaṭṭhikāattheRoyalCottage,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearAmbalaṭṭhikāaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforNāḷandā.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

Nāḷandā.TherehestayednearNāḷandāatthePāvādikamangogrove.ThenVen.SāriputtawenttotheBlessedOneand,onarrival,havingbowed

downtohim,sattooneside.Ashewassittingthere,Ven.SāriputtasaidtotheBlessedOne,“Lord,IhaveconfidenceintheBlessedOnethatthereneitherhasbeennorwillbenoriscurrentlyfoundacontemplativeorbrahmanwhosedirectknowledgeofself-awakeningisgreaterthanthatoftheBlessedOne!”

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“Grandisthisbull-statementyouhavespoken,Sāriputta;categoricalthislion’sroaryouhaveroared:‘Lord,IhaveconfidenceintheBlessedOnethatthereneitherhasbeennorwillbenoriscurrentlyfoundacontemplativeorbrahmanwhosedirectknowledgeofself-awakeningisgreaterthanthatoftheBlessedOne!’Sothen,Sāriputta,haveyouencompassedwithyourawarenesstheawarenessofalltheworthyones,therightlyself-awakenedonesthathavebeeninthepastandknown:‘Suchwastheirvirtue,suchtheirDhamma,suchtheirdiscernment,suchtheir(meditative)dwelling,suchtheirrelease’?”

“No,lord.”“Thenhaveyouencompassedwithyourawarenesstheawarenessofallthe

worthyones,therightlyself-awakenedonesthatwillbeinthefutureandknown:‘Suchwillbetheirvirtue,suchtheirDhamma,suchtheirdiscernment,suchtheir(meditative)dwelling,suchtheirrelease’?”

“No,lord.”“Thenhaveyouencompassedwithyourawarenessmyawareness—the

awarenessoftheworthyone,therightlyself-awakenedoneinthepresent—andknown:‘Suchishisvirtue,suchhisDhamma,suchhisdiscernment,suchhis(meditative)dwelling,suchhisrelease’?”

“No,lord.”“Then,Sāriputta,ifyoudon’thaveknowledgeoftheawarenessoftheworthy

ones,therightlyself-awakenedonesofthepast,future,&present,howisitthatjustnowyouspokethisgrandbull-statementandroaredthiscategoricallion’sroar:‘Lord,IhaveconfidenceintheBlessedOnethatthereneitherhasbeennorwillbenoriscurrentlyfoundacontemplativeorbrahmanwhosedirectknowledgeofself-awakeningisgreaterthanthatoftheBlessedOne’?”

“Lord,Idon’thaveknowledgeoftheawarenessoftheworthyones,therightlyself-awakenedonesofthepast,future,&present,butIhaveknowntheconsistencyoftheDhamma.It’sasiftherewerearoyalfrontiercitywithstrongramparts,strongwalls&arches,andasinglegate.Initwouldbeawise,competent,&intelligentgatekeepertokeepoutthosehedidn’tknowandtoletinthosehedid.Walkingalongthepathencirclingthecity,hewouldn’tseeacrackoranopeninginthewallsbigenoughforevenacattoslipthrough.Thethoughtwouldoccurtohim:‘Whateverlargecreaturesenterorleavethecityallenterorleaveitthroughthisgate.’12

“Inthesameway,IhaveknowntheconsistencyoftheDhamma:‘Allthosewhowereworthyones,therightlyself-awakenedonesinthepastawoketotheunexcelledrightself-awakeningafterhavingabandonedthefivehindrances—thosedefilementsofawarenessthatweakendiscernment—havingwell-establishedtheirmindsinthefourestablishingsofmindfulnessandhaving

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developed,astheyhavecometobe,thesevenfactorsforawakening.Allthosewhowillbeworthyones,therightlyself-awakenedonesinthefuturewillawakentotheunexcelledrightself-awakeningafterhavingabandonedthefivehindrances—thosedefilementsofawarenessthatweakendiscernment—havingwell-establishedtheirmindsinthefourestablishingsofmindfulnessandhavingdeveloped,astheyhavecometobe,thesevenfactorsforawakening.TheBlessedOnewhoisnowtheworthyone,therightlyself-awakenedonehasawakenedtotheunexcelledrightself-awakeningafterhavingabandonedthefivehindrances—thosedefilementsofawarenessthatweakendiscernment—havingwell-establishedhismindinthefourestablishingsofmindfulnessandhavingdeveloped,astheyhavecometobe,thesevenfactorsforawakening.”

WhilestayingtherenearNāḷandāatthePāvādikamangogrove,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearNāḷandāaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforPāṭaliVillage.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wenttoPāṭali

Village.13ThelayfollowersofPāṭaliVillageheard,“TheBlessedOne,theysay,hasreachedPāṭaliVillage.”SotheywenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Astheyweresittingthere,theysaidtohim,“Lord,maytheBlessedOneacquiesceto(theuseof)therest-househall.”

TheBlessedOneacquiescedwithsilence.Sensinghisacquiescence,thelayfollowersofPāṭaliVillagegotupfromtheirseatsand,bowingdowntohimandcircumambulatinghim,wenttotherest-househall.Onarrival,theyspreaditalloverwithfeltrugs,arrangedseats,setoutawatervessel,andraisedanoillamp.ThentheywenttotheBlessedOneand,onarrival,havingboweddowntohim,stoodtooneside.Astheywerestandingthere,theysaidtohim,“Lord,therest-househallhasbeencoveredalloverwithfeltrugs,seatshavebeenarranged,awatervesselhasbeensetout,andanoillampraised.MaytheBlessedOnedowhathethinksitisnowtimetodo.”

SotheBlessedOne,inthelateafternoon,14afteradjustinghisunderrobeandcarryinghisbowl&outerrobe,wenttogetherwiththeSaṅghaofmonkstotherest-househall.Onarrivalhewashedhisfeet,enteredthehall,andsatwithhisbacktothecentralpost,facingeast.TheSaṅghaofmonkswashedtheirfeet,

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enteredthehall,andsatwiththeirbackstothewesternwall,facingeast,rangedaroundtheBlessedOne.

ThelayfollowersofPāṭaliVillagewashedtheirfeet,enteredthehall,andsatwiththeirbackstotheeasternwall,facingwest,rangedaroundtheBlessedOne.

ThentheBlessedOneaddressedthelayfollowersofPāṭaliVillage,“Householders,therearethesefivedrawbackscomingfromanunvirtuousperson’sdefectinvirtue.Whichfive?

“Thereisthecasewhereanunvirtuousperson,defectiveinvirtue,byreasonofheedlessnessundergoestheloss/confiscationofgreatwealth.Thisisthefirstdrawbackcomingfromanunvirtuousperson’sdefectinvirtue.

“Andfurther,thebadreputationoftheunvirtuousperson,defectiveinvirtue,getsspreadabout.Thisistheseconddrawbackcomingfromanunvirtuousperson’sdefectinvirtue.

“Andfurther,whateverassemblytheunvirtuousperson,defectiveinvirtue,approaches—whetherofnoblewarriors,brahmans,householders,orcontemplatives—he/shedoessowithoutconfidence&abashed.Thisisthethirddrawbackcomingfromanunvirtuousperson’sdefectinvirtue.

“Andfurther,theunvirtuousperson,defectiveinvirtue,diesconfused.Thisisthefourthdrawbackcomingfromanunvirtuousperson’sdefectinvirtue.

“Andfurther,theunvirtuousperson,defectiveinvirtue—onthebreak-upofthebody,afterdeath—reappearsinaplaneofdeprivation,abaddestination,alowerrealm,hell.Thisisthefifthdrawbackcomingfromanunvirtuousperson’sdefectinvirtue.

“These,householders,arethefivedrawbackscomingfromanunvirtuousperson’sdefectinvirtue.

“Householders,therearethesefiverewardscomingfromavirtuousperson’sconsummationinvirtue.Whichfive?

“Thereisthecasewhereavirtuousperson,consummateinvirtue,byreasonofheedfulnessacquiresagreatmassofwealth.Thisisthefirstrewardcomingfromavirtuousperson’sconsummationinvirtue.

“Andfurther,thefinereputationofthevirtuousperson,consummateinvirtue,getsspreadabout.Thisisthesecondrewardcomingfromavirtuousperson’sconsummationinvirtue.

“Andfurther,whateverassemblythevirtuousperson,consummateinvirtue,approaches—whetherofnoblewarriors,brahmans,householders,orcontemplatives—he/shedoessowithconfidence&unabashed.Thisisthethirdrewardcomingfromavirtuousperson’sconsummationinvirtue.

“Andfurther,thevirtuousperson,consummateinvirtue,diesunconfused.

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Thisisthefourthrewardcomingfromavirtuousperson’sconsummationinvirtue.

“Andfurther,thevirtuousperson,consummateinvirtue—onthebreak-upofthebody,afterdeath—reappearsinagooddestination,aheavenlyworld.Thisisthefifthrewardcomingfromavirtuousperson’sconsummationinvirtue.

“These,householders,arethefiverewardscomingfromavirtuousperson’sconsummationinvirtue.”

ThentheBlessedOne—havinginstructed,urged,roused,&encouragedthelayfollowersofPāṭaliVillageforalargepartofthenightwithDhammatalk—dismissedthem,saying,“Thenightisfargone,householders.Dowhatyouthinkitisnowtimetodo.”

Responding,“Asyousay,lord,”totheBlessedOne,thelayfollowersofPāṭaliVillage,gotupfromtheirseatsand,bowingdowntohimandcircumambulatinghim,left.ThentheBlessedOne,notlongaftertheyhadleft,enteredanemptybuilding.

Nowonthatoccasion,Sunidha&Vassakāra,thechiefministersofMagadha,werebuildingacityatPāṭaliVillagetopreempttheVajjians.AndonthatoccasionmanydevasbythethousandswereoccupyingsitesinPāṭaliVillage.Intheareawheredevasofgreatinfluenceoccupiedsites,therethemindsoftheking’sroyalministersofgreatinfluencewereinclinedtobuildtheirhomes.Intheareawheredevasofmiddlinginfluenceoccupiedsites,therethemindsoftheking’sroyalministersofmiddlinginfluencewereinclinedtobuildtheirhomes.Intheareawheredevasoflowinfluenceoccupiedsites,therethemindsoftheking’sroyalministersoflowinfluencewereinclinedtobuildtheirhomes.

TheBlessedOne,withthedivineeye—purifiedandsurpassingthehuman—sawthosedevasbythethousandsoccupyingsitesinPāṭaliVillage.

Then,gettingupinthelastwatchofthenight,theBlessedOneaddressedVen.Ānanda,“Ānanda,whoisbuildingacityatPāṭaliVillage?”

“Sunidha&Vassakāra,thechiefministersofMagadha,lord,arebuildingacityatPāṭaliVillagetopreempttheVajjians.”

“Ānanda,it’sasiftheyhadconsultedtheDevasoftheThirty-three:That’showSunidha&Vassakāra,thechiefministersofMagadha,arebuildingacityatPāṭaliVillagetopreempttheVajjians.

“Justnow,Ānanda—withthedivineeye—purifiedandsurpassingthehuman—IsawmanydevasbythethousandsoccupyingsitesinPāṭaliVillage.Intheareawheredevasofgreatinfluenceoccupysites,therethemindsoftheking’sroyalministersofgreatinfluenceareinclinedtobuildtheirhomes.Intheareawheredevasofmiddlinginfluenceoccupysites,therethemindsoftheking’sroyalministersofmiddlinginfluenceareinclinedtobuildtheirhomes.Inthearea

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wheredevasoflowinfluenceoccupysites,therethemindsoftheking’sroyalministersoflowinfluenceareinclinedtobuildtheirhomes.

“Ānanda,asfarasthesphereoftheAriyansextends,asfarasmerchants’roadsextend,thiswillbethesupremecity:Pāṭaliputta,15wheretheseedpodsofthePāṭaliplantbreakopen.TherewillbethreedangersforPāṭaliputta:fromfire,fromwater,orfromthebreakingofalliances.”

ThenSunidha&Vassakāra,thechiefministersofMagadha,wenttotheBlessedOneand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,theystoodtooneside.Astheywerestandingthere,theysaidtohim,“MayMasterGotamaacquiescetoourmealtoday,togetherwiththeSaṅghaofmonks.”TheBlessedOneacquiescedwithsilence.

ThenSunidha&Vassakāra,thechiefministersofMagadha,understandingtheBlessedOne’sacquiescence,wenttotheirrest-house.Onarrival,afterhavingexquisitestaple&non-staplefoodpreparedintheirrest-house,theyannouncedthetimetotheBlessedOne:“It’stime,MasterGotama.Themealisready.”

ThentheBlessedOne,earlyinthemorning,adjustedhisunderrobeand—carryinghisbowl&robes—wenttogetherwiththeSaṅghaofmonkstotherest-houseofSunidha&Vassakāra,thechiefministersofMagadha.Onarrival,hesatdownontheseatlaidout.Sunidha&Vassakāra,withtheirownhands,served&satisfiedtheSaṅghaofmonks,withtheBuddhaatitshead,withexquisitestaple&non-staplefood.Then,whentheBlessedOnehadfinishedhismealandwithdrawnhishandfromthebowl,Sunidha&Vassakāra,takingalowseat,sattooneside.Astheyweresittingthere,theBlessedOnegavehisapprovalwiththeseverses:

Inwhateverplaceawisepersonmakeshisdwelling,

—thereprovidingfoodforthevirtuous,

therestrained,leadersoftheholylife—

heshoulddedicatethatofferingtothedevasthere.

They,receivinghonor,willhonorhim;beingrespected,willshowhimrespect.Asaresult,theywillfeelsympathyforhim,

likethatofamotherforherchild,herson.Apersonwithwhomthedevassympathizealwaysmeetswithauspiciousthings.

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ThentheBlessedOne,havinggivenhisapprovaltoSunidha&Vassakārawiththeseverses,gotupfromhisseatandleft.Andonthatoccasion,Sunidha&VassakārafollowedrightaftertheBlessedOne,(thinking,)“BywhichevergateGotamathecontemplativedepartstoday,thatwillbecalledtheGotamaGate.AndbywhicheverfordhecrossesovertheGangesRiver,thatwillbecalledtheGotamaFord.”

SothegatebywhichtheBlessedOnedepartedwascalledtheGotamaGate.ThenhewenttotheGangesRiver.NowonthatoccasiontheGangesRiverwasfulluptothebanks,sothatacrowcoulddrinkfromit.Somepeopleweresearchingforboats;someweresearchingforfloats;somewerebindingraftsinhopesofgoingfromthisshoretotheother.SotheBlessedOne—justasastrongmanmightextendhisflexedarmorflexhisextendedarm—disappearedfromthenearbankoftheGangesRiverandreappearedonthefarbanktogetherwiththeSaṅghaofmonks.Hesawthatsomepeopleweresearchingforboats;someweresearchingforfloats;somewerebindingraftsinhopesofgoingfromthisshoretotheother.

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Thosewhocrossthefoamingflood,havingmadeabridge,avoidingtheswamps

—whilepeoplearebindingrafts—intelligentpeoplehavealreadycrossed.

II

ThentheBlessedOnesaidtoVen.Ānanda,“Come,Ānanda,wewillheadforKoṭiVillage.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wenttoKoṭi

Village.TherehestayednearKoṭiVillage.Andthereheaddressedthemonks:“It’sthroughnotawakeningtoor

penetratingfournobletruths,monks,thatwehavetransmigratedandwanderedonforsuchalongtime,you&I.Whichfour?

“It’sthroughnotawakeningtoorpenetratingthenobletruthofstressthatwehavetransmigratedandwanderedonforsuchalongtime,you&I.It’sthroughnotawakeningtoorpenetratingthenobletruthoftheoriginationofstress…It’s

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throughnotawakeningtoorpenetratingthenobletruthofthecessationofstress…It’sthroughnotawakeningtoorpenetratingthenobletruthofthepathofpracticeleadingtocessationofstressthatwehavetransmigratedandwanderedonforsuchalongtime,you&I.

“(Butnow,)thisnobletruthofstresshasbeenawakenedto&penetrated,thenobletruthoftheoriginationofstresshasbeenawakenedto&penetrated,thenobletruthofthecessationofstresshasbeenawakenedto&penetrated,thenobletruthofthepathofpracticeleadingtocessationofstresshasbeenawakenedto&penetrated.Cravingforbecominghasbeencrushed;theguidetobecoming[i.e.,clinging]isended.Therenowisnofurther-becoming.”

ThatiswhattheBlessedOnesaid.Havingsaidit,theTeacher,theOneWell-Gone,saidfurther:

Fromlackofvisionofthefournobletruths,wehavewanderedalongtimesimplyinthesebirths&those.Thesearenowseen,theguidetobecomingisremoved,crushedistherootofsuffering&stress.Thereisnownofurther-becoming.

WhilestayingtherenearKoṭiVillage,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearKoṭiVillageaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforNādikā.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

Nādikā.TherehestayednearNādikāattheBrickHall.ThenVen.ĀnandawenttotheBlessedOneand,onarrival,havingbowed

downtohim,sattooneside.Ashewassittingthere,Ven.ĀnandasaidtotheBlessedOne,“Lord,themonknamedSāḷhahasdiedinNādikā.Whatishisdestination,whathisfuturestate?ThenunnamedNandāhasdiedinNādikā.Whatisherdestination,whatherfuturestate?Themalelay-followernamedSudattahasdiedinNādikā.Whatishisdestination,whathisfuturestate?Thefemalelay-followernamedSujātāhasdiedinNādikā.Whatisherdestination,

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whatherfuturestate?Themalelay-followernamedKakudha…Kāraḷimbha…Nikaṭa…Kaṭissaha…Tuṭṭha…Santuṭṭha…Bhaṭa…SubhaṭahasdiedinNādikā.Whatishisdestination,whathisfuturestate?”

“Ānanda,themonkSāḷha,withtheendingofeffluents,dweltintheeffluent-freeawareness-releaseanddiscernment-release,havingdirectlyknownandrealizedthemforhimselfrightinthehere-and-now.ThenunNandā,withtheendingofthefivelowerfetters,16hasspontaneouslyarisen(inthePureAbodes,)theretobetotallyunbound,destinedneveragaintoreturnfromthatworld.Sudattathemalelay-follower,withtheendingof[thefirst]threefetters,andwiththeattenuationofpassion,aversion,&delusion,isaonce-returner,who—onreturningonlyoncemoretothisworld—willputanendtostress.Sujātāthefemalelay-follower,withtheendingof[thefirst]threefetters,isastream-winner,neveragaindestinedforstatesofdestitution,certain,headedforself-awakening.Kakudhathemalelay-follower…Kāraḷimbha…Nikaṭa…Kaṭissaha…Tuṭṭha…Santuṭṭha…Bhaṭa…Subhaṭathemalelay-follower,withtheendingofthefivelowerfetters,havespontaneouslyarisen(inthePureAbodes,)theretobetotallyunbound,destinedneveragaintoreturnfromthatworld.

“Ānanda,morethan50lay-followerswhohavediedinNādikā,withtheendingofthefivelowerfetters,havespontaneouslyarisen(inthePureAbodes,)theretobetotallyunbound,destinedneveragaintoreturnfromthatworld.96lay-followerswhohavediedinNādikā,withtheendingof[thefirst]threefetters,andwiththeattenuationofpassion,aversion,&delusion,areonce-returners,who—onreturningonlyoncemoretothisworld—willputanendtostress.510lay-followerswhohavediedinNādikā,withtheendingof[thefirst]threefetters,arestream-winners,neveragaindestinedforstatesofdestitution,certain,headedforself-awakening.

“It’snotamazing,Ānanda,thatanyonewhohasbecomeahumanbeingwoulddie.ButifwitheverydeathyouapproachtheTathāgataandaskaboutthismatter,thatwouldbewearisomeforhim.

“Therefore,Ānanda,IwillteachyoutheDhamma-discoursecalledtheDhamma-mirror,endowedwithwhichadiscipleofthenobleones,ifhe/shesodesires,maypredictforhimorherself:‘Hellisendedforme;animalwombsareended;thestateofthehungryghostsisended;planesofdeprivation,thebaddestinations,thelowerrealmsareended!Iamastream-winner,neveragaindestinedforthelowerrealms,certain,headedforself-awakening!’

“AndwhatistheDhamma-mirrorDhamma-discourse,endowedwithwhichadiscipleofthenobleones,ifhe/shesodesires,maypredictforhimorherself:‘Hellisendedforme;animalwombsareended;thestateofthehungryghostsisended;planesofdeprivation,thebaddestinations,thelowerrealmsareended!I

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amastream-winner,neveragaindestinedforthelowerrealms,certain,headedforself-awakening’?

“ThereisthecasewherethediscipleofthenobleonesisendowedwithverifiedconfidenceintheAwakenedOne:‘Indeed,theBlessedOneisworthy&rightlyself-awakened,consummateinclear-knowing&conduct,well-gone,anexpertwithregardtothecosmos,unexcelledtrainerofpeoplefittobetamed,teacherofdevas&humanbeings,awakened,blessed.’

“He/sheisendowedwithverifiedconfidenceintheDhamma:‘TheDhammaiswelltaughtbytheBlessedOne,tobeseenhere&now,timeless,invitingverification,pertinent,tobeexperiencedbytheobservantforthemselves.’

“He/sheisendowedwithverifiedconfidenceintheSaṅgha:‘TheSaṅghaoftheBlessedOne’sdiscipleswhohavepracticedwell…whohavepracticedstraight-forwardly…whohavepracticedmethodically…whohavepracticedmasterfully—inotherwords,thefourtypesofnoblediscipleswhentakenaspairs,theeightwhentakenasindividualtypes17—theyaretheSaṅghaoftheBlessedOne’sdisciples:deservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,theincomparablefieldofmeritfortheworld.’”

“He/sheisendowedwithvirtuesthatareappealingtothenobleones:untorn,unbroken,unspotted,unsplattered,liberating,praisedbytheobservant,ungraspedat,leadingtoconcentration.

“This,Ānanda,istheDhamma-mirrorDhamma-discourse,endowedwithwhichadiscipleofthenobleones,ifhe/shesodesires,maypredictforhimorherself:‘Hellisendedforme;animalwombsareended;thestateofthehungryghostsisended;planesofdeprivation,thebaddestinations,thelowerrealmsareended!Iamastream-winner,neveragaindestinedforthelowerrealms,certain,headedforself-awakening!’”18

WhilestayingtherenearNādikāintheBrickHouse,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearNādikāaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforVesālī.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wenttoVesālī.

TherehestayednearVesālīinAmbapālī’sgrove.Andthereheaddressedthemonks:“Staymindful,monks,andalert.Thisis

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ourinstructiontoyouall.Andhowisamonkmindful?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisishowamonkismindful.

“Andhowisamonkalert?Whengoingforward&returning,hemakeshimselfalert;whenlookingtoward&lookingaway…whenbending&extendinghislimbs…whencarryinghisoutercloak,hisupperrobe,&hisbowl…wheneating,drinking,chewing,&savoring…whenurinating&defecating…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselfalert.Thisishowamonkisalert.

“Staymindful,monks,andalert.Thisisourinstructiontoyouall.”ThenAmbapālīthecourtesan19heard,“TheBlessedOne,theysay,hasarrived

atVesālīandisstayingnearVesālīinmymango[amba]grove!”Then,havingauspiciousvehiclesyoked,shegotintoanauspiciousvehicle,leftVesālīwiththeauspiciousvehiclesanddrovetowardherowngarden[thegrove].Goinginhervehicleasfarastherewasgroundforavehicle,gettingdownfromhervehicle,sheapproachedtheBlessedOneonfoot.Onarrival,havingboweddowntohim,shesattooneside.Asshewassittingthere,theBlessedOneinstructed,urged,roused,&encouragedherwithatalkonDhamma.ThenAmbapālīthecourtesan—instructed,urged,roused,&encouragedwiththeBlessedOne’stalkonDhamma—saidtohim,“Lord,maytheBlessedOneacquiescetomymealtomorrow,togetherwiththeSaṅghaofmonks.”TheBlessedOneacquiescedwithsilence.

ThenAmbapālīthecourtesan,understandingtheBlessedOne’sacquiescence,gotupfromherseatand,bowingdowntohimandcircumambulatinghim,left.

ThentheLicchavisofVesālīheard,“TheBlessedOne,theysay,hasarrivedatVesālīandisstayingnearVesālīinAmbapālī’sgrove!”Then,havingauspiciousvehiclesyoked,theLicchavisgotintotheauspiciousvehicles,andleftVesālīwiththeauspiciousvehicles.Now,someofthoseLicchavisweredarkblue,withdarkbluecomplexions,darkblueclothing,&darkblueornaments.SomeofthoseLicchaviswereyellow,withyellowcomplexions,yellowclothing,&yellowornaments.SomeofthoseLicchaviswerered,withredcomplexions,redclothing,&redornaments.SomeofthoseLicchaviswerewhite,withwhitecomplexions,whiteclothing,&whiteornaments.

ThenAmbapālīthecourtesan,drivingaxletoaxle,wheeltowheel,yoketoyoke,broughtthoseyoungLicchavistoahalt.SothoseLicchavissaidtoher,“Hey,Ambapālī,whatareyoudoing—drivingaxletoaxle,wheeltowheel,yoke

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toyoke—bringingtheyoungLicchavistoahalt?”“Because,youngmasters,IhaveinvitedtheBlessedOne,togetherwiththe

Saṅghaofmonks,fortomorrow’smeal!”“Giveusthatmeal,Ambapālī,for100,000!”“EvenifthemastersgavemeVesālīwithallitsrevenue,Istillwouldn’tgive

upsuchagreatmeal!”ThentheLicchavissnappedtheirfingers:“Howwe’vebeendefeatedbyLittle

Ambapālī!Howwe’vebeencheatedbyLittleAmbapālī!”20ThentheLicchavissetoutforAmbapālī’sgrove.TheBlessedOnesawthem

comingfromafarand,onseeingthem,hesaidtothemonks,“ThosemonkswhohaveneverbeforeseentheDevasoftheThirty-three,lookattheassemblyofLicchavis!GazeattheassemblyofLicchavis!RegardtheassemblyofLicchavisasliketheassemblyoftheThirty-three!”

ThentheLicchavis,goingintheirvehiclesasfarastherewasgroundforvehicles,gotdownfromtheirvehiclesandapproachedtheBlessedOneonfoot.Onarrival,havingboweddowntohim,theysattooneside.Astheyweresittingthere,theBlessedOneinstructed,urged,roused,&encouragedthemwithatalkonDhamma.ThentheLicchavis—instructed,urged,roused,andencouragedwiththeBlessedOne’stalkonDhamma—saidtohim,“Lord,maytheBlessedOneacquiescetoourmealtomorrow,togetherwiththeSaṅghaofmonks.”

“Licchavis,IhavealreadyacquiescedtoAmbapālīthecourtesan’smealtomorrow.”

ThentheLicchavissnappedtheirfingers:“Howwe’vebeendefeatedbyLittleAmbapālī!Howwe’vebeencheatedbyLittleAmbapālī!”

ThentheLicchavis,delightinginandapprovingoftheBlessedOne’swords,gotupfromtheirseatsand,bowingdowntohimandcircumambulatinghim,left.

ThenAmbapālīthecourtesan,attheendofthenight—afterhavingexquisitestaple&non-staplefoodpreparedinherowngarden—announcedthetimetotheBlessedOne:“It’stime,lord.Themealisready.”

ThentheBlessedOne,earlyinthemorning,adjustedhisunderrobeand—carryinghisbowl&outerrobe—wenttogetherwiththeSaṅghaofmonkstoAmbapālīthecourtesan’smealoffering.Onarrival,hesatdownontheseatlaidout.Ambapālīthecourtesan,withherownhands,served&satisfiedtheSaṅghaofmonks,withtheBuddhaatitshead,withexquisitestaple&non-staplefood.Then,whentheBlessedOnehadfinishedhismealandwithdrawnhishandfromthebowl,Ambapālīthecourtesan,takingalowseat,sattooneside.Asshewassittingthere,shesaidtotheBlessedOne,“Lord,IgivethisgardentotheSaṅgha

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ofmonkswiththeBuddhaatitshead.”TheBlessedOneacceptedthegarden.Then—havinginstructed,urged,

roused,&encouragedAmbapālīthecourtesanwithatalkonDhamma—gotupfromhisseatandleft.

WhilestayingtherenearVesālīinAmbapālī’sgrove,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayedinAmbapālī’sgroveaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforVeḷuvaVillage.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wenttoVeḷuva

Village.TherehestayednearVeḷuvaVillage.Andthereheaddressedthemonks:“Come,monks,entertheRainsretreat

aroundVesālīwithyourfriends,acquaintances,&eatingcompanions.Asforme,IwillentertheRainsretreatrightherenearVeḷuvaVillage.

Responding,“Asyousay,lord,”totheBlessedOne,themonksenteredtheRainsretreataroundVesālīwiththeirfriends,acquaintances,&eatingcompanions.TheBlessedOneenteredtheRainsretreatrighttherenearVeḷuvaVillage.

ThenintheBlessedOne,whenhehadenteredtheRainsretreat,therearoseaseverediseasewithintensepains&deadly.ButtheBlessedOneenduredit—mindful,alert,&notstruckdownbyit.Thethoughtoccurredtohim,“ItwouldnotbeproperformetototallyunbindwithouthavingaddressedmyattendantsortakenleaveoftheSaṅghaofmonks.Whydon’tI,bendingbackthisdiseasewithpersistence,keepdeterminingthefabricationsoflife?”SotheBlessedOne,bendingbackthediseasewithpersistence,keptdeterminingthefabricationsoflife.Andhisdiseasecalmeddown.

ThentheBlessedOne—havingrecoveredfrombeingill,notlongrecoveredfromtheillness—wentoutofthedwellingandsatdownonaseatlaidoutbehindthedwelling.ThenVen.ĀnandawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“WhatahappysighttoseetheBlessedOne’scomfort!WhatahappysighttoseetheBlessedOne’sbeingatease!BecauseoftheBlessedOne’sillnessmyownbodyfeltasifitweredrugged.Ilostmybearings.Thingswereuncleartome.YetIstilltookameasureofreassuranceinthethoughtthatthe

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BlessedOnewouldnottotallyunbindaslongashehadn’tgivenatleastsomepronouncementconcerningtheSaṅghaofmonks.”

“WhatmoredoestheSaṅghaofmonkswantfromme,Ānanda?IhavetaughttheDhammawithoutmakinganinsideoroutside(version).21TheTathāgatahasnoclosedfistwithregardtoteachings.22Towhomeverthethoughtoccurs,‘IwillgoverntheSaṅghaofmonks,’or‘TheSaṅghaofmonkslookstome,’heshouldgivesomepronouncementconcerningtheSaṅghaofmonks.Butthethoughtdoesn’toccurtotheTathāgatathat‘IwillgoverntheSaṅghaofmonks,’or‘TheSaṅghaofmonkslookstome.’SowhyshouldhegivesomepronouncementconcerningtheSaṅghaofmonks?

“Iamnowaged,Ānanda:old,elderly,advancedinyears,havingcometothelaststageoflife,80yearsold.Justasanoldcartiskeptgoingwiththehelpofbamboostrips,theTathāgata’sbodyiskeptgoingwiththehelpofbamboostrips,asitwere.WhentheTathāgata—notattendingtoanythemeatall,andwiththecessationofcertainfeelings—enters&remainsinthetheme-lessconcentrationofawareness,thatiswhenhisbodyismoreatease.

“So,Ānanda,youshouldalllivewithyourselvesasyourisland,yourselvesasyourrefuge,withnootherasyourrefuge;withtheDhammaasyourisland,theDhammaasyourrefuge,withnootherasyourrefuge.Andhowdoesamonklivewithhimselfashisisland,himselfashisrefuge,withnootherashisrefuge;withtheDhammaashisisland,theDhammaashisrefuge,withnootherashisrefuge?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…mindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisishowamonkliveswithhimselfashisisland,himselfashisrefuge,withnootherashisrefuge;withtheDhammaashisisland,theDhammaashisrefuge,withnootherashisrefuge.Forthosewho,noworwhenIamgone,livewiththemselvesastheirisland,themselvesastheirrefuge,withnootherastheirrefuge;withtheDhammaastheirisland,theDhammaastheirrefuge,notwithanotherastheirrefuge,willbemyforemostmonks:thosewhoaredesirousoftraining.”

III

ThentheBlessedOne,earlyinthemorning,adjustedhisunderrobeand—carryinghisbowl&robes—wentintoVesālīforalms.Then,havinggoneforalmsinVesālī,afterthemeal,returningfromhisalmsround,headdressedVen.Ānanda,“Getasittingcloth,Ānanda.WewillgotothePāvālashrineforthe

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day’sabiding.”Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānandafollowed

alongbehindtheBlessedOne,carryingthesittingcloth.ThentheBlessedOnewenttothePāvālashrineand,onarrival,satdownontheseatlaidout.

Seated,theBlessedOneaddressedVen.Ānanda,“Vesālīisrefreshing,Ānanda.Refreshing,too,aretheUdenashrine,theGotamakashrine,theSattambashrine,theManySonshrine,theSārandashrine,thePāvālashrine.23

“Anyone,Ānanda,inwhomthefourbasesofpower24aredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.25IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.”

ButVen.Ānanda—evenwhentheBlessedOnehadgivensuchablatantsign,suchablatanthint—wasn’tabletounderstandhismeaning.Hedidn’tbegofhim,“Lord,maytheBlessedOneremainforaneon.MaytheOneWell-Goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.”ItwasasifhismindwaspossessedbyMāra.

Asecondtime…Athirdtime,theBlessedOneaddressedVen.Ānanda,“Vesālīisrefreshing,Ānanda.Refreshing,too,aretheUdenashrine,theGotamakashrine,theSattambashrine,theManySonshrine,theSārandashrine,thePāvālashrine.

“Anyone,Ānanda,inwhomthefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.”

ButVen.Ānanda—evenwhentheBlessedOnehadgivensuchablatantsign,suchablatanthint—wasn’tabletounderstandhismeaning.Hedidn’trequestofhim,“Lord,maytheBlessedOneremainforaneon.MaytheOneWell-Goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.”ItwasasifhismindwaspossessedbyMāra.

ThentheBlessedOneaddressedVen.Ānanda,“Go,Ānanda.Dowhatyouthinkitisnowtimetodo.”

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Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānandagotupfromhisseatand,bowingdowntohimandcircumambulatinghim,wenttositunderatreenotfarfromtheBlessedOne.

Then,notlongafterVen.Ānandahadleft,MāratheEvilOnewenttotheBlessedOneand,onarrival,stoodtooneside.Ashewasstandingthere,hesaidtotheBlessedOne,“MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-Gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.Afterall,thesewordsweresaidbytheBlessedOne:‘EvilOne,Iwillnottotallyunbindaslongasmymonkdisciplesarenotyetexperienced,trained,attainedtoconfidence,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.’26

“Butnow,lord,theBlessedOne’smonkdisciplesareexperienced,trained,attainedtoconfidence,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.

“MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-Gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.Afterall,thesewordsweresaidbytheBlessedOne:‘EvilOne,Iwillnottotallyunbindaslongasmynundisciples…mymalelay-followerdisciples…myfemalelay-followerdisciplesarenotyetexperienced,trained,attainedtomaturity,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.’

“Butnow,lord,theBlessedOne’sfemalelay-followerdisciplesareexperienced,trained,attainedtomaturity,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,setting

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itforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.

“MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-Gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.Afterall,thesewordsweresaidbytheBlessedOne:‘EvilOne,Iwillnottotallyunbindaslongasthisholylifeofmineisnotpowerful,prosperous,widely-spread,disseminatedamongmanypeople,well-expoundedasfarastherearehumanbeings&devas.’Butnow,lord,theBlessedOne’sholylifeispowerful,prosperous,widely-spread,disseminatedamongmanypeople,well-expoundedasfarastherearehumanbeings&devas.

“MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-Gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.”

Whenthiswassaid,theBlessedOnesaidtoMāra,theMostEvilOne:“Relax,EvilOne.Itwon’tbelonguntiltheTathāgata’stotalunbinding.Inthreemonth’stimefromnow,theTathāgatawilltotallyunbind.”

ThusatthePāvālashrine—mindful&alert—theBlessedOnerelinquishedthefabricationsoflife.27AndastheBlessedOnerelinquishedthefabricationsoflife,therewasagreatearthquake,awesome&hair-raising,androllsofthedeva-drumssplit(theair).

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Comparingtheincomparable28

withcoming-into-being,thesagerelinquishedthefabricationofbecoming.

Inwardlyjoyful,centered,

hesplithisowncoming-into-beinglikeacoatofmail.29

ThenthethoughtoccurredtoVen.Ānanda:“Howamazing!Howastounding!Whatagreatearthquake!Whataverygreatearthquake,awesome&hair-raising,androllsofthedeva-drumssplit(theair)!Whatisthereason,whatisthecause,fortheappearanceofthegreatearthquake?”

SoVen.ĀnandawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“How

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amazing,lord!Howastounding!Whatagreatearthquake!Whataverygreatearthquake,awesome&hair-raising,androllsofthundersplit(theair)!What,lord,isthereason,whatisthecause,fortheappearanceofthegreatearthquake?”

“Ānanda,therearetheseeightreasons,eightcauses,fortheappearanceofagreatearthquake.Whicheight?

“Thisgreatearth,Ānanda,isestablishedonwater.Thewaterisestablishedonwind.Thewindisstandingonspace.Therecomesatimewhenagreatwindblows.Thegreatwindblowingshakesthewater.Thewater,shaken,shakestheearth.Thisisthefirstreason,thefirstcause,fortheappearanceofagreatearthquake.

“Then,Ānanda,therecomeatimewhenabrahmanofpower,withmasteryofthemind,oradevaofgreatpower,greatmight,hasdevelopedalimitedearth-perceptionandanimmeasurableliquid-perception.Hemakesthisearthshake&shiver,quiver&quake.Thisisthesecondreason…

“Then,Ānanda,whenthebodhisatta,fallingfromtheTusitagroup,mindful&alert,descendsintohismother’swomb,theearthshakes&shivers,quivers&quakes.Thisisthethirdreason…

“Then,Ānanda,whenthebodhisatta,mindful&alert,emergesfromhismother’swomb,theearthshakes&shivers,quivers&quakes.Thisisthefourthreason…

“Then,Ānanda,whentheTathāgataawakenstotheunexcelledrightself-awakening,theearthshakes&shivers,quivers&quakes.Thisisthefifthreason…

“Then,Ānanda,whentheTathāgatasetsrollingtheunexcelledDhamma-wheel,theearthshakes&shivers,quivers&quakes.Thisisthesixthreason…

“Then,Ānanda,whentheTathāgata,mindful&alert,relinquishesthefabricationsoflife,theearthshakes&shivers,quivers&quakes.Thisistheseventhreason…

“Then,Ānanda,whentheTathāgata,bymeansoftheunbindingpropertywithnofuelremaining,totallyunbinds,30theearthshakes&shivers,quivers&quakes.Thisistheeighthreason,theeighthcause,fortheappearanceofagreatearthquake.

“Thesearetheeightreasons,theeightcauses,fortheappearanceofagreatearthquake.

“Ānanda,therearetheseeightassemblies.Whicheight?Anoblewarriorassembly,abrahmansassembly,ahouseholderassembly,acontemplativeassembly,aFourGreatKingsassembly,a(Devasofthe)Thirty-threeassembly,aMāraassembly,aBrahmāassembly.

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“Icanrememberapproachingmanyhundredsofnoblewarriorassemblies.There—beforeseatingmyself,beforetalking,beforeengaginginconversation—whateversortofappearancetheyhad,thatwasthesortofappearanceIhad;whateversortofaccenttheyhad,thatwasthesortofaccentIhad.AndIinstructed,urged,roused,&encouragedthemwithDhammatalk.WhileIwasspeaking,theydidn’tknowme:‘Whoisthiswhospeaks—adevaorahumanbeing?’Havinginstructed,urged,roused,&encouragedthemwithDhammatalk,Idisappeared.WhenIhaddisappeared,theydidn’tknowme:‘Whoisthiswhodisappeared—adevaorahumanbeing?’

“Icanrememberapproachingmanyhundredsofbrahmanassemblies…manyhundredsofhouseholderassemblies…manyhundredsofcontemplativeassemblies…manyhundredsofFourGreatKingassemblies…manyhundredsof(Devasofthe)Thirty-threeassemblies…manyhundredsofMāraassemblies…

“IcanrememberapproachingmanyhundredsofBrahmāassemblies.There—beforeseatingmyself,beforetalking,beforeengaginginconversation—whateversortofappearancetheyhad,thatwasthesortofappearanceIhad;whateversortofaccenttheyhad,thatwasthesortofaccentIhad.AndIinstructed,urged,roused,&encouragedthemwithDhammatalk.WhileIwasspeaking,theydidn’tknowme:‘Whoisthispersonwhospeaks—adevaorahumanbeing?’Havinginstructed,urged,roused,&encouragedthemwithDhammatalk,Idisappeared.WhenIhaddisappeared,theydidn’tknowme:‘Whoisthiswhodisappeared—adevaorahumanbeing?’

“Ānanda,therearetheseeightdimensionsof(mental)mastery.Whicheight?“Havingasingleperceptionofforminternally,oneseesformsexternallyas

limited,beautiful&ugly.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisisthefirstdimensionof(mental)mastery.

“Havingasingleperceptionofforminternally,oneseesformsexternallyasimmeasurable,beautiful&ugly.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisistheseconddimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyaslimited,beautiful&ugly.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisisthethirddimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyasimmeasurable,beautiful&ugly.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisisthefourthdimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyasblue,blueintheircolor,blueintheirfeatures,blueintheirglow.Justasaflax-flowerisblue,blueinitscolor,blueinitsfeatures,blueinitsglow,orjustasBārāṇasīmuslin,smoothonbothsides,isblue,blueinitscolor,blueinits

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features,blueinitsglow;inthesameway,havingasingleformlessperceptioninternally,oneseesformsexternallyasblue,blueintheircolor,blueintheirfeatures,blueintheirglow.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisisthefifthdimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyasyellow,yellowintheircolor,yellowintheirfeatures,yellowintheirglow.Justasakaṇṇikāraflowerisyellow,yellowinitscolor,yellowinitsfeatures,yellowinitsglow,orjustasBārāṇasīmuslin,smoothonbothsides,isyellow,yellowinitscolor,yellowinitsfeatures,yellowinitsglow;inthesameway,havingasingleformlessperceptioninternally,oneseesformsexternallyasyellow,yellowintheircolor,yellowintheirfeatures,yellowintheirglow.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisisthesixthdimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyasred,redintheircolor,redintheirfeatures,redintheirglow.Justasabandhu-jīvakaflowerisred,redinitscolor,redinitsfeatures,redinitsglow,orjustasBārāṇasīmuslin,smoothonbothsides,isred,redinitscolor,redinitsfeatures,redinitsglow;inthesameway,havingasingleformlessperceptioninternally,oneseesformsexternallyasred,redintheircolor,redintheirfeatures,redintheirglow.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisistheseventhdimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyaswhite,whiteintheircolor,whiteintheirfeatures,whiteintheirglow.Justasthemorningstariswhite,whiteinitscolor,whiteinitsfeatures,whiteinitsglow,orjustasBārāṇasīmuslin,smoothonbothsides,iswhite,whiteinitscolor,whiteinitsfeatures,whiteinitsglow;inthesameway,havingasingleformlessperceptioninternally,oneseesformsexternallyaswhite,whiteintheircolor,whiteintheirfeatures,whiteintheirglow.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisistheeighthdimensionof(mental)mastery.

“These,Ānanda,aretheeightdimensionsof(mental)mastery.31“Ānanda,therearetheseeightemancipations.Whicheight?“Possessedofform,oneseesforms.Thisisthefirstemancipation.“Notpercipientofforminternally,oneseesformsexternally.Thisisthe

secondemancipation.“Oneisintentonlyonthebeautiful.Thisisthethirdemancipation.“Withthecompletetranscendingofperceptionsof(physical)form,withthe

disappearanceofperceptionsofresistance,andnotheedingperceptionsofmultiplicity,(perceiving,)‘Infinitespace,’oneentersandremainsinthedimensionoftheinfinitudeofspace.Thisisthefourthemancipation.

“Withthecompletetranscendingofthedimensionoftheinfinitudeofspace,

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(perceiving,)‘Infiniteconsciousness,’oneentersandremainsinthedimensionoftheinfinitudeofconsciousness.Thisisthefifthemancipation.

“Withthecompletetranscendingofthedimensionoftheinfinitudeofconsciousness,(perceiving,)‘Thereisnothing,’oneentersandremainsinthedimensionofnothingness.Thisisthesixthemancipation.

“Withthecompletetranscendingofthedimensionofnothingness,oneentersandremainsinthedimensionofneitherperceptionnornon-perception.Thisistheseventhemancipation.

“Withthecompletetranscendingofthedimensionofneitherperceptionnornon-perception,oneentersandremainsinthecessationofperceptionandfeeling.Thisistheeighthemancipation.

“These,Ānanda,aretheeightemancipations.32“Onetime,Ānanda,IwasstayinginUruvelāonthebankoftheNerañjarā

RiverattheGoat-herdBanyan,newlyawakened.ThenMāra,theEvilOne,approachedmeand,onarrival,stoodtooneside.Ashewasstandingthere,hesaidtome,‘MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-Gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.’

“Whenthiswassaid,IsaidtoMāra,theEvilOne,‘EvilOne,Iwillnottotallyunbindaslongasmymonkdisciplesarenotyetexperienced,trained,attainedtoconfidence,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.’

“‘EvilOne,Iwillnottotallyunbindaslongasmynundisciples…mymalelay-followerdisciples…myfemalelay-followerdisciplesarenotyetexperienced,trained,attainedtomaturity,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.

“‘EvilOne,Iwillnottotallyunbindaslongasthisholylifeofmineisnotpowerful,prosperous,widely-spread,disseminatedamongmanypeople,well-expoundedasfarastherearehumanbeings&devas.’

“Andjustnow,Ānanda,(here)atthePāvālaShrine,MāratheEvilOne

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approachedmeand,onarrival,stoodtooneside.Ashewasstandinghere,hesaidtome,‘MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-Gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.Afterall,thesewordsweresaidbytheBlessedOne:“EvilOne,Iwillnottotallyunbindaslongasmymonkdisciplesarenotyetexperiencedaslongasmynundisciples…mymalelay-followerdisciples…myfemalelay-followerdisciplesarenotyetexperienced…aslongasthisholylifeofmineisnotpowerful,prosperous,widely-spread,disseminatedamongmanypeople,well-expoundedasfarastherearehumanbeings&devas.”Butnow,lord,theBlessedOne’sholylifeispowerful,prosperous,widely-spread,disseminatedamongmanypeople,well-expoundedasfarastherearehumanbeings&devas.

“‘MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-Gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.’

“Whenthiswassaid,IsaidtoMāra,theMostEvilOne:‘Relax,EvilOne.Itwon’tbelonguntiltheTathāgata’stotalunbinding.Inthreemonth’stimefromnow,theTathāgatawilltotallyunbind.’

“Justnow,Ānanda,hereatthePāvālashrine—mindful&alert—Irelinquishedthefabricationsoflife.”

Whenthiswassaid,Ven.ĀnandasaidtotheBlessedOne,“Lord,maytheBlessedOneremainforaneon.MaytheOneWell-Goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.”

“Enough,now,Ānanda.Don’tbegtheTathāgata.NowisnotthetimeforbeggingtheTathāgata.”

Asecondtime…Athirdtime,Ven.ĀnandasaidtotheBlessedOne,“Lord,maytheBlessedOneremainforaneon.MaytheOneWell-Goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.”

“Ānanda,doyouhaveconvictionintheTathāgata’sawakening?”“Yes,lord.”“Thenwhy,Ānanda,doyouharasstheTathāgatauptothreetimes?”“Face-to-facewiththeBlessedOnehaveIheardthis,face-to-facehaveI

receivedthis:‘Anyone,Ānanda,inwhomthefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonorthe

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remainderofaneon.’”“Ānanda,doyouhaveconvictionintheTathāgata’sawakening?”“Yes,lord.”“Thenthewrong-doingisyours,Ānanda.Yoursthemistake,inthat—even

whentheTathāgatahadgivensuchablatantsign,suchablatanthint—youweren’tabletounderstandhismeaning.Youdidn’tbegoftheTathāgata,‘Lord,maytheBlessedOneremainforaneon.MaytheOneWell-Goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.’IfyouhadbeggedtheTathāgatatwotimes,theTathāgatawouldhaverefused,butafterthethirdtimehewouldhaveacquiesced.Thewrong-doingisyours,Ānanda.Yoursthemistake.

“Ononeoccasion,Ānanda,IwasstayingnearRājagaha,onVulturePeakMountain.ThereIaddressedyou,‘VulturePeakmountainisrefreshing,Ānanda.Anyone,Ānanda,inwhomthefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.’Butyou,Ānanda—evenwhentheTathāgatahadgivensuchablatantsign,suchablatanthint—weren’tabletounderstandhismeaning.Youdidn’tbegoftheTathāgata,‘Lord,maytheBlessedOneremainforaneon.MaytheOneWell-Goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.’IfyouhadbeggedtheTathāgatatwotimes,theTathāgatawouldhaverefused,butafterthethirdtimehewouldhaveacquiesced.Thewrong-doingisyours,Ānanda.Yoursthemistake.

“Oneonoccasion,Ānanda,IwasstayingrighttherenearRājagahaattheGotamaBanyantree…righttherenearRājagahaatRobbersCliff…righttherenearRājagahainSattapaṇṇaCave…righttherenearRājagahaattheBlackRockonIsigiliMountain…righttherenearRājagahaundertherockoverhangatSerpentsWaterHoleintheCoolForest…righttherenearRājagahaatTapodāPark…righttherenearRājagahaattheBambooForest,theSquirrels’FeedingGround…righttherenearRājagahaatJīvaka’sMangoGrove…righttherenearRājagahaattheMaddakucchiDeerPark.There,too,Iaddressedyou,‘Rājagahaisrefreshing,Ānanda.Refreshing,too,areVulturePeakMountain,theGotamaBanyantree,RobbersCliff,SattapaṇṇaCave,theBlackRockonIsigiliMountain,therockoverhangatSerpentsWaterHoleintheCoolForest,TapodāPark,theBambooForest,theSquirrels’FeedingGround,Jīvaka’sMangoGrove,the

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MaddakucchiDeerPark.Anyone,Ānanda,inwhomthefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.’Butyou,Ānanda—evenwhentheTathāgatahadgivensuchablatantsign,suchablatanthint—weren’tabletounderstandhismeaning.Youdidn’tbegoftheTathāgata,‘Lord,maytheBlessedOneremainforaneon.MaytheOneWell-Goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.’IfyouhadbeggedtheTathāgatatwotimes,theTathāgatawouldhaverefused,butafterthethirdtimehewouldhaveacquiesced.Thewrong-doingisyours,Ānanda.Yoursthemistake.

“Ononeoccasion,Ānanda,IwasstayingrighthereinVesālīattheUdenashrine…theGotamakashrine…theSattambashrine…theManySonshrine…theSārandashrine…

“Andjustnow,Ānanda,(here)atPāvālaShrine,Iaddressedyoutoday:‘Vesālīisrefreshing,Ānanda.Refreshing,too,aretheUdenashrine,theGotamakashrine,theSattambashrine,theManySonshrine,theSārandashrine,thePāvālashrine.Anyone,Ānanda,inwhomthefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.’Butyou,Ānanda—evenwhentheTathāgatahadgivensuchablatantsign,suchablatanthint—weren’tabletounderstandhismeaning.Youdidn’tbegoftheTathāgata,‘Lord,maytheBlessedOneremainforaneon.MaytheOneWell-Goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.’IfyouhadbeggedtheTathāgatatwotimes,theTathāgatawouldhaverefused,butafterthethirdtimehewouldhaveacquiesced.Thewrong-doingisyours,Ānanda.Yoursthemistake.

“Butthen,Ānanda,haven’tI—cautioning—pointedoutdifferent-becoming,separate-becoming,otherwise-becomingofallthatisdear&appealing?Whatelseistheretoexpect?Thatofanythingborn,become,fabricated,subjecttodisintegration,youmightsay,‘O,mayitnotdisintegrate’?Thepossibilitydoesn’texist.AndthatiswhattheTathāgatahasgottenridof,vomitedup,released,abandoned,forfeited.Itwaswiththefabricationsofliferelinquishedthatthis

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categoricalstatementwasspoken:‘Itwon’tbelonguntiltheTathāgata’stotalunbinding.Inthreemonth’stimefromnow,theTathāgatawilltotallyunbind.’FortheTathāgata,forthesakeoflife,torescindthat:Thepossibilitydoesn’texist.

“Come,now,Ānanda.WewillheadfortheGabledHallintheGreatForest.”“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOnetogetherwithVen.ĀnandawenttotheGreatForest

andtotheGabledHall.Onarrival,theBlessedOnesaidtoVen.Ānanda,“Go,Ānanda.HaveallthemonkslivingindependenceonVesālīgatherattheassemblyhall.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānanda—havinghadallthemonkslivingindependenceonVesālīgatherattheassemblyhall—approachedtheBlessedOne.Onarrival,havingboweddowntohim,hestoodtooneside.Ashewasstandingthere,hesaidtotheBlessedOne,“TheSaṅghaofmonkshasgathered,lord.MaytheBlessedOnedowhathethinksitisnowtimetodo.”

ThentheBlessedOnewenttotheassemblyhalland,onarrival,satdownontheseatlaidout.Havingsatdown,headdressedthemonks:“Monks,thequalitiesIhavetaught,havingknownthemdirectly:Youshouldgraspthemthoroughly,cultivatethem,developthem,&pursuethemsothatthisholylifemaylongendure&remainsteadfastforthebenefit,welfare,&happinessofthemultitude,outofsympathyfortheworld,forthebenefit,welfare,&happinessofhumanbeings&devas.AndwhicharethequalitiesIhavetaught…forthebenefit,welfare,&happinessofhumanbeings&devas?Thefourestablishingsofmindfulness,thefourrightexertions,thefourbasesofpower,thefivefaculties,thefivestrengths,thesevenfactorsforawakening,thenobleeightfoldpath.33ThesearethequalitiesIhavetaught,havingknownthemdirectly,thatyoushouldgraspthoroughly,cultivate,develop,&pursuesothatthisholylifemaylongendure&remainsteadfastforthebenefit,welfare,&happinessofthemultitude,outofsympathyfortheworld,forthebenefit,welfare,&happinessofhumanbeings&devas.”

ThentheBlessedOneaddressedthemonks,‘Iexhortyou,monks:Allfabricationsaresubjecttodecay.Reachconsummationthroughheedfulness.34Itwon’tbelonguntiltheTathāgata’stotalunbinding.Inthreemonth’stimefromnow,theTathāgatawilltotallyunbind.”

ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWell-Gonesaidfurther:

Young&oldwise&foolish

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rich&poor:allendupdying.

Asapotter’sclayvesselslarge&smallfired&unfired

allendupbroken,sotoolifeheadstodeath.

ThentheTeachersaidfurther:

Ripemyage,littletheliferemainingtome.

Leavingyou,Iwillgo,havingmademyrefuge

formyself.Beheedful,monks,

mindful,virtuous.Withyourresolveswell-concentrated,

lookafteryourminds.Hewho,inthisDhamma&Vinaya,remainsheedful,leavingthewandering-on

throughbirth,willmakeanend

ofstress.

IV

ThentheBlessedOne,earlyinthemorning,adjustedhisunderrobeand—carryinghisbowl&robes—wentintoVesālīforalms.HavinggoneforalmsinVesālī,afterthemeal,returningfromhisalmsround,gazingonVesālīwithanelephant’slook,headdressedVen.Ānanda:“Ānanda,thisistheTathāgata’slastlookatVesālī.Come,Ānanda,wewillheadforBhaṇḍaVillage.

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

BhaṇḍaVillage.TheretheBlessedOnestayednearBhaṇḍaVillage.Andthereheaddressedthemonks,“It’sthroughnotawakeningtoor

penetratingfourqualities,monks,thatwehavetransmigratedandwanderedon

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forsuchalongtime,you&I.Whichfour?“It’sthroughnotawakeningtoorpenetratingnoblevirtuethatwehave

transmigratedandwanderedonforsuchalongtime,you&I.It’sthroughnotawakeningtoorpenetratingnobleconcentration…It’sthroughnotawakeningtoorpenetratingnoblediscernment…It’sthroughnotawakeningtoorpenetratingnoblereleasethatwehavetransmigratedandwanderedonforsuchalongtime,you&I.

“(Butnow,)thisnoblevirtuehasbeenawakenedto&penetrated,nobleconcentrationhasbeenawakenedto&penetrated,noblediscernmenthasbeenawakenedto&penetrated,noblereleasehasbeenawakenedto&penetrated.Cravingforbecominghasbeencrushed,theguidetobecoming[i.e.,clinging]isended.Therenowisnofurther-becoming.”

ThatiswhattheBlessedOnesaid.Havingsaidit,theTeacher,theOneWell-Gone,saidfurther:

Virtue,concentration,discernment,andunexcelledrelease:ThesequalitieshavebeenawakenedtobyGotama,theprestigious.Directlyknowingthis,heshowsittothemonks—theawakenedone,theteacherwhohasmadeanendingofstress,theonewitheyes,totallyunbound.

WhilestayingthereatBhaṇḍaVillage,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearBhaṇḍaVillageaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforHatthiVillage,AmbaVillage,JambuVillage,toBhoganagara.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

Bhoganagara.TheretheBlessedOnestayednearBhoganagaraattheĀnandashrine.

TheretheBlessedOneaddressedthemonks,“Monks,Iwillteachyoufour

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greatstandards.Listenandpaycarefulattention.”“Asyousay,lord,”themonksrespondedtohim.TheBlessedOnesaid,“Thereisthecasewhereamonksaysthis:‘Face-to-face

withtheBlessedOnehaveIheardthis,face-to-facehaveIreceivedthis:ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’Hisstatementisneithertobeapprovednorscorned.Withoutapprovalorscorn,takecarefulnoteofhiswordsandmakethemstandagainstthesuttasandtallythemagainsttheVinaya.If,onmakingthemstandagainstthesuttasandtallyingthemagainsttheVinaya,youfindthattheydon’tstandwiththesuttasortallywiththeVinaya,youmayconclude:‘ThisisnotthewordoftheBlessedOne;thismonkhasmisunderstoodit’—andyoushouldrejectit.Butif,onmakingthemstandagainstthesuttasandtallyingthemagainsttheVinaya,youfindthattheystandwiththesuttasandtallywiththeVinaya,youmayconclude:‘ThisisthewordoftheBlessedOne;thismonkhasunderstooditrightly.’”

“Thenthereisthecasewhereamonksaysthis:‘InamonasteryovertheredwellsaSaṅghawithwell-knownleadingelders.Face-to-facewiththatSaṅghaIhaveheardthis,face-to-facehaveIreceivedthis:ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’…

“Thenthereisthecasewhereamonksaysthis:‘Inamonasteryovertheredwellmanylearnedeldermonkswhoknowthetradition,whohavememorizedtheDhamma,theVinaya,andtheMātikā.35Face-to-facewiththoseeldersIhaveheardthis,face-to-facehaveIreceivedthis:ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’…

“Thenthereisthecasewhereamonksaysthis:‘Inamonasteryovertheredwellsaneldermonkwhoknowsthetradition,whohasmemorizedtheDhamma,theVinaya,andtheMātikā.Face-to-facewiththatelderIhaveheardthis,face-to-facehaveIreceivedthis:ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’Hisstatementisneithertobeapprovednorscorned.Withoutapprovalorscorn,takecarefulnoteofhiswordsandmakethemstandagainstthesuttasandtallythemagainsttheVinaya.If,onmakingthemstandagainstthesuttasandtallyingthemagainsttheVinaya,youfindthattheydon’tstandwiththesuttasortallywiththeVinaya,youmayconclude:‘ThisisnotthewordoftheBlessedOne;thismonkhasmisunderstoodit’—andyoushouldrejectit.Butif,onmakingthemstandagainstthesuttasandtallyingthemagainsttheVinaya,youfindthattheystandwiththesuttasandtallywiththeVinaya,youmayconclude:‘ThisisthewordoftheBlessedOne;thismonkhasunderstooditrightly.’

“Monks,rememberthesefourgreatstandards.”

WhilestayingtherenearBhoganagaraattheĀnandashrine,theBlessedOne

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oftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearBhoganagaraattheĀnandashrineaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforPāvā.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wenttoPāvā.

TheretheBlessedOnestayednearPāvāinthemangogroveofCundathesilversmith.

Cundathesilversmithheard,“TheBlessedOne,theysay,onreachingPāvā,isstayingnearPāvāinmymangogrove.”

SoCundawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,theBlessedOneinstructed,urged,roused,&encouragedhimwithDhammatalk.ThenCunda—instructed,urged,roused,&encouragedbytheBlessedOne’sDhammatalk—saidtohim,“Lord,maytheBlessedOneacquiescetomymealtomorrow,togetherwiththeSaṅghaofmonks.”

TheBlessedOneacquiescedwithsilence.ThenCunda,understandingtheBlessedOne’sacquiescence,gotupfromhis

seatand,bowingdowntohimandcircumambulatinghim,left.Then,attheendofthenight,afterhavingexquisitestaple&non-staplefood—includingalargeamountofpig-delicacy36—preparedinhisownhome,heannouncedthetimetotheBlessedOne:“It’stime,lord.Themealisready.”

ThentheBlessedOne,earlyinthemorning,adjustedhisunderrobeand—carryinghisbowl&outerrobe—wenttogetherwiththeSaṅghaofmonkstoCunda’shome.Onarrival,hesatdownontheseatlaidout.Seated,hesaidtoCunda,“Cunda,servemewiththepig-delicacyyouhavehadprepared,andtheSaṅghaofmonkswiththeotherstaple&non-staplefoodyouhavehadprepared.”

Responding,“Asyousay,lord,”totheBlessedOne,CundaservedtheBlessedOnewiththepig-delicacyhehadhadprepared,andtheSaṅghaofmonkswiththeotherstaple&non-staplefoodhehadhadprepared.ThentheBlessedOnesaidtohim,“Cunda,burytheremainingpig-delicacyinapit.Idon’tseeanyoneintheworldtogetherwithitsdevas,Māras,&Brahmās,inthisgenerationwithitscontemplatives&brahmans,itsrulers&commonfolk,inwhom,whenitwasingested,itwouldgotoahealthychange,asidefromtheTathāgata.”

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Responding,“Asyousay,lord,”totheBlessedOne,Cundaburiedtheremainingpig-delicacyinapit,wenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,theBlessedOne—afterinstructing,urging,rousing,&encouraginghimwithDhammatalk—gotupfromhisseatandleft.

ThenintheBlessedOne,afterhehadeatenCunda’smeal,therearoseaseverediseaseaccompaniedwith(thepassingof)blood,withintensepains&deadly.ButtheBlessedOneenduredit—mindful,alert,&notstruckdownbyit.

ThenheaddressedVen.Ānanda,“Ānanda,wewillgotoKusinārā.”“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.

Ihaveheardthat,oneatingCundathesilversmith’smeal,theenlightenedonewastouchedbyillness—

fierce,deadly.Afterhehadeatenthepig-delicacy,afiercesicknessaroseintheTeacher.Afterbeingpurgedofit,theBlessedOnesaid,“TothecityofKusinārāIwillgo.”37

ThentheBlessedOne,goingdownfromtheroad,wenttoacertaintreeand,onarrival,saidtoVen.Ānanda,“Ānanda,pleasearrangemyouterrobefoldedinfour.Iamtired.Iwillsitdown.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānandaarrangedtheouterrobefoldedinfour.TheBlessedOnesatdownontheseatlaidout.

Seated,hesaidtoVen.Ānanda,“Ānanda,pleasefetchmesomewater.Iamthirsty.Iwilldrink.”

Whenthiswassaid,Ven.ĀnandasaidtotheBlessedOne,“Lord,justnow500cartshavepassedthrough.Themeagerriver—cutbythewheels—flowsturbid&disturbed.ButtheKakudhariverisnotfaraway,withpristinewater,pleasingwater,coolwater,pellucidwater,38withrestfulbanks,refreshing.TheretheBlessedOnewilldrinkpotablewaterandcoolhislimbs.”

Asecondtime,theBlessedOnesaidtoVen.Ānanda,“Ānanda,pleasefetchmesomewater.Iamthirsty.Iwilldrink.”

Asecondtime,Ven.ĀnandasaidtotheBlessedOne,“Lord,justnow500cartshavepassedthrough.Themeagerwater—cutbythewheels—flowsturbid&disturbed.ButtheKakudhaRiverisnotfaraway,withpristinewater,pleasing

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water,coolwater,pellucidwater,withrestfulbanks,refreshing.TheretheBlessedOnewilldrinkpotablewaterandcoolhislimbs.”

Athirdtime,theBlessedOnesaidtoVen.Ānanda,“Ānanda,pleasefetchmesomewater.Iamthirsty.Iwilldrink.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānanda—takingabowl—wenttotheriver.Andthemeagerriverthat,cutbythewheels,hadbeenflowingturbid&disturbed,onhisapproachflowedpristine,clear,&undisturbed.Thethoughtoccurredtohim,“Howamazing!Howastounding!—thegreatpower&greatmightoftheTathāgata!—inthatthismeagerriverthat,cutbythewheels,wasflowingturbid&disturbed,onmyapproachflowedpristine,clear,&undisturbed!”Fetchingwaterwiththebowl,hewenttotheBlessedOneandonarrivalsaid,“Howamazing!Howastounding!—thegreatpower&greatmightoftheTathāgata!—inthatthismeagerriverthat,cutbythewheels,wasflowingturbid&disturbed,onmyapproachflowedpristine,clear,&undisturbed!Drinkthewater,OBlessedOne!Drinkthewater,OOneWell-Gone!”

ThentheBlessedOnedrankthewater.39NowonthatoccasionPukkusaMallaputta,adiscipleofĀḷāraKālāmawas

travelingontheroadfromKusinārātoPāvā.HesawtheBlessedOnesittingattherootofatreeand,onseeinghim,approachedhim.Onarrival,havingboweddowntohim,hesattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“It’samazing,lord.It’sastounding:thepeacefulabidingbywhichthosegoneforthabide.Once,ĀḷāraKālāma,whiletraveling,wentdownfromtheroadandsatnotfarawayattherootofatreefortheday’sabiding.Then500cartspassedbyrightnearhim.Theacertainman,comingalongrightbehindthosehundredsofcarts,approachedĀḷāraKālāmaand,onarrival,saidtohim,‘Venerablesir,didyousee500cartsgoingpast?’‘No,friend,Ididn’t.’‘Butdidyouhearthesound?’‘No,friend,Ididn’t.’‘Butwereyouasleep?’‘No,friend,Iwasn’tasleep.’‘Butwereyouconscious?’‘Yes,friend.’‘Then,venerablesir,beingconscious&awakewhen500cartspassedbyrightnearyou,youneithersawthemnorheardasound.Andyetyourouterrobeiscoveredwith(their)dust!’‘Yes,friend.’Thenthethoughtoccurredtothatman,‘Howamazing!Howastounding:thepeacefulabidingbywhichthosegoneforthabide—inthat,beingconscious&awakewhen500cartspassedbyrightnear,hewouldneitherseethemnorhearasound!’40HavingproclaimedimmenseconvictioninĀḷāraKālāma,hethenleft.”

“Whatdoyouthink,Pukkusa?Whichismoredifficulttodo,moredifficulttomaster:onewho,beingconscious&awakewhen500cartspassedbyrightnear,wouldneitherseethemnorhearasound;oronewho,beingconscious&awake

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whentherain-godwasraining,therain-godwaspouring,lightning-streakswereshootingout,andathunderboltsplits(theair),wouldneitherseethemnorhearasound?”

“Lord,whatwould500cartsamountto—or600carts,or700carts,or800carts,or900carts,or1,000carts…or100,000carts?Thatwouldbemoredifficulttodo,moredifficulttomaster:onewho,beingconscious&awakewhentherain-godwasraining,therain-godwaspouring,lightning-streakswereshootingout,andathunderboltsplits(theair),wouldneitherseethemnorhearasound.”

“Onetime,Pukkusa,IwasstayingnearĀtumāinathreshing-barn.Andonthatoccasion,whentherain-godwasraining,therain-godwaspouring,lightning-streakswereshootingout,andathunderboltsplit(theair)notfarfromthethreshing-house,twofarmers—brothers—werekilled,alongwithfouroxen.

“ThenalargecrowdofpeoplecameoutofĀtumātowherethetwofarmers—brothers—werekilled,alongwiththefouroxen.AndonthatoccasionI,havingcomeoutofthethreshing-barn,wasdoingwalkingmeditationinfrontofthedoortothethreshing-barn.Acertainmanfromthegreatcrowdofpeopleapproachedmeand,onarrival,havingboweddowntome,stoodtooneside.Ashewasstandingthere,Isaidtohim,‘Why,friend,hasthisgreatcrowdofpeoplegathered?’

“‘Justnow,lord—whentherain-godwasraining,therain-godwaspouring,lightning-streakswereshootingout,andathunderboltsplit(theair)—twofarmers—brothers—werekilled,alongwithfouroxen.That’swhythisgreatcrowdofpeoplehasgathered.Butyou,lord:Wherewereyou?’

“‘Iwasrighthere,friend.’“‘Butdidyouseeanything?’“‘No,friend,Ididn’t.”“‘Butdidyouhearthesound?’“‘No,friend,Ididn’t.’“‘Butwereyouasleep?’“‘No,friend,Iwasn’tasleep.’“‘Butwereyouconscious?’“‘Yes,friend.’“‘Then,lord,beingconscious&awakewhentherain-godwasraining,the

rain-godwaspouring,lightning-streakswereshootingout,andathunderboltsplit(theair),youneithersawanythingnorheardasound.’

“‘Yes,friend.’“Thenthethoughtoccurredtothatman,‘Howamazing!Howastounding:

thepeacefulabidingbywhichthosegoneforthabide—inthat,whentherain-

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godwasraining,therain-godwaspouring,lightning-streakswereshootingout,andathunderboltsplit(theair),hewouldneitherseethemnorhearasound!’Havingproclaimedimmenseconvictioninme,hecircumambulatedmeandthenleft.”

Whenthiswassaid,PukkusaMallaputtasaidtotheBlessedOne,“TheconvictionIhadinĀḷāraKālāmaIwinnowbeforeahighwindorwashawayintheswiftcurrentofariver.Magnificent,lord!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyescouldseeforms,inthesamewayhastheBlessedOne—throughmanylinesofreasoning—madetheDhammaclear.IgototheBlessedOneforrefuge,totheDhamma,andtotheSaṅghaofmonks.MaytheBlessedOneremembermeasalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife.”

ThenPukkusaMallaputtaaddressedacertainman,“Comenow,Isay.Fetchmeapairofgold-coloredrobes,readytowear.”

Responding,“Asyousay,lord,”toPukkusaMallaputta,themanfetchedthepairofgold-coloredrobes,readytowear.ThenPukkusaMallaputtapresentedthepairofgold-coloredrobes,readytowear,totheBlessedOne,(saying,)“MaytheBlessedOneacceptthispairofgold-coloredrobes,readytowear,outofkindness.”

“Verywell,then,Pukkusa.Clothemewithone,andĀnandawiththeother.”Responding,“Asyousay,lord,”totheBlessedOne,PukkusaMallaputta

clothedtheBlessedOnewithone,andVen.Ānandawiththeother.ThentheBlessedOneinstructed,urged,roused,andencouragedPukkusa

MallaputtawithDhammatalk.ThenPukkusaMallaputta—instructed,urged,roused,andencouragedwiththeBlessedOne’sDhammatalk—gotupfromhisseatand,bowingdowntotheBlessedOneandcircumambulatinghim,left.

ThennotlongafterPukkusaMallaputtahadleft,Ven.Ānandaplacedthepairofgold-coloredrobes,readytowear,againsttheBlessedOne’sbody.PlacedagainsttheBlessedOne’sbody,theiriridescenceseemedasifdestroyed.

ThenVen.Ānandasaid,“It’samazing,lord.It’sastounding—howclear&brightthecoloroftheTathāgata’sskin!Whenthispairofgold-coloredrobes,readytowear,isplacedagainsttheBlessedOne’sbody,theiriridescenceseemsasifdestroyed!”

“Soitis,Ānanda.TherearetwotimeswhenthecoloroftheTathāgata’sskinisespeciallyclear&bright.Whichtwo?ThenightonwhichtheTathāgataawakenstotheunexcelledself-awakening,andthenightonwhichtheTathāgatatotallyunbindsbymeansoftheunbindingpropertywithnofuelremaining.ThesearethetwotimeswhenthecoloroftheTathāgata’sskinisespeciallyclear

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&bright.Today,inthelastwatchofthenight,betweenthetwinSaltreesinUpavattana,theMallans’SalForestnearKusinārā,theTathāgata’stotalunbindingwilloccur.

“Come,Ānanda,wewillheadforKakudhaRiver.”“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.

Pukkusaofferedapairofgold-coloredrobesclothedinwhich,theTeacherofgoldencomplexionshonebrightly.

ThentheBlessedOne,togetherwiththelargeSaṅghaofmonks,wenttotheKakudhaRiverand,afterarrivingattheKakudhaRiver,goingdown,bathing,drinking,&comingbackout,wenttoamangogrove.Onarrival,theBlessedOnesaidtoVen.Cundaka,“Cundaka,pleasearrangemyouterrobefoldedinfour.Iamtired.Iwillliedown.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Cundakaarrangedtheouterrobefoldedinfour.TheBlessedOne,lyingonhisrightside,tookupthelion’sposture,placingonefootontopoftheother—mindful,alert,andattendingtotheperceptionofgettingup.Ven.Cundakasatinfrontofhim.

Theawakenedone,—havinggonetothelittleKakudhariverwithitspristine,pleasingwater,clear—

theTeacher,seemingverytired,theTathāgata,unequalledintheworld

wentdown,bathed,drank,&cameout.Honored,surrounded,

inthemidstofthegroupofmonks,theBlessedOne,Teacher,

proceedinghereintheDhamma,thegreatseer,

wenttothemangogrove.HeaddressedthemonknamedCundaka,

“Spreaditout,foldedinfourformetoliedown.”

OrderedbytheOneofdevelopedmind,Cundakaquicklysetitout,foldedinfour.TheTeacherlaydown,seemingverytired,andCundakasatdowntherebeforehim.

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ThentheBlessedOneaddressedVen.Ānanda,“Ānanda,ifanyonetriestoinciteremorseinCundathesilversmith,saying,‘It’snogainforyou,friendCunda,it’sill-donebyyou,thattheTathāgata,havingeatenyourlastalms,totallyunbound,’thenCunda’sremorseshouldbeallayed(inthisway):‘It’sagainforyou,friendCunda,it’swell-donebyyou,thattheTathāgata,havingeatenyourlastalms,totallyunbound.FacetofacewiththeBlessedOnehaveIheardit,facetofacehaveIlearnedit,“Thesetwoalmsareequaltoeachotherinfruit,equaltoeachotherinresult,ofmuchgreaterfruit&rewardthananyotheralms.Whichtwo?Thealmsthat,afterhavingeatenit,theTathāgataawakenstotheunexcelledrightself-awakening.Andthealmsthat,afterhavingeatenit,theTathāgataunbindsbymeansoftheunbindingpropertywithnofuelremaining.Thesearethetwoalmsthatareequaltoeachotherinfruit,equaltoeachotherinresult,ofmuchgreaterfruit&rewardthananyotheralms.Venerable41Cundathesilversmithhasaccumulatedkammathatleadstolonglife.VenerableCundathesilversmithhasaccumulatedkammathatleadstobeauty.VenerableCundathesilversmithhasaccumulatedkammathatleadstohappiness.VenerableCundathesilversmithhasaccumulatedkammathatleadstoheaven.VenerableCundathesilversmithhasaccumulatedkammathatleadstorank.VenerableCundathesilversmithhasaccumulatedkammathatleadstosovereignty.”’Inthisway,Ānanda,Cundathesilversmith’sremorseshouldbeallayed.”

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Forapersongiving,meritincreases.

Foroneself-restraining,noanimosityisamassed.

Onewhoisskillfulleavesevilbehind

and—fromtheendingof

passion,aversion,delusion—

totallyunbinds.

V

ThentheBlessedOnesaidtoVen.Ānanda:“Come,Ānanda,wewillheadforthefarshoreoftheHiraññavatiRiver,forUpavattana,theMallans’SalForest

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nearKusinārā.”“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOnewithalargeSaṅghaofmonkswenttothefarshoreof

theHiraññavatiRiver,toUpavattana,theMallans’SalForestnearKusinārā.Onarrival,hesaidtoVen.Ānanda,“Ānanda,pleaseprepareabedformebetweenthetwinSaltrees,withitsheadtothenorth.Iamtiredandwillliedown.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.ĀnandapreparedabedbetweenthetwinSaltrees,withitsheadtothenorth.ThentheBlessedOnelaydownonhisrightsideinthelion’ssleepingposture,withonefootontopoftheother,mindful&alert.42

NowonthatoccasionthetwinSaltreeswereinfullbloom,eventhoughitwasnotthetimeforflowering.Theyshowered,strewed,&sprinkledontheTathāgata’sbodyinhomagetohim.Heavenlycoral-treeblossomsfellfromthesky,showering,strewing,&sprinklingtheTathāgata’sbodyinhomagetohim.Heavenlysandalwoodpowderfellfromthesky,showering,strewing,&sprinklingtheTathāgata’sbodyinhomagetohim.Heavenlymusicwasplayinginthesky,inhomagetotheTathāgata.Heavenlysongsweresunginthesky,inhomagetotheTathāgata.

ThentheBlessedOnesaidtoVen.Ānanda,“Ānanda,thetwinSaltreesareinfullbloom,eventhoughit’snotthefloweringseason.Theyshower,strew,&sprinkleontheTathāgata’sbodyinhomagetohim.Heavenlycoral-treeblossomsarefallingfromthesky.…Heavenlysandalwoodpowderisfallingfromthesky.…Heavenlymusicisplayinginthesky.…Heavenlysongsaresunginthesky,inhomagetotheTathāgata.ButitisnottothisextentthataTathāgataisworshipped,honored,respected,venerated,orpaidhomageto.Rather,themonk,nun,malelayfollower,orfemalelayfollowerwhokeepspracticingtheDhammainaccordancewiththeDhamma,whokeepspracticingmasterfully,wholivesinaccordancewiththeDhamma:Thatisthepersonwhoworships,honors,respects,venerates,&payshomagetotheTathāgatawiththehighesthomage.Soyoushouldtrainyourselves:‘WewillkeeppracticingtheDhammainaccordancewiththeDhamma,wewillkeeppracticingmasterfully,wewillliveinaccordancewiththeDhamma.’43That’showyoushouldtrainyourselves.”

NowonthatoccasionVen.UpavāṇawasstandinginfrontoftheBlessedOne,fanninghim.ThentheBlessedOnedismissedhim,saying,“Goaway,monk.Don’tstandinfrontofme.”ThenthethoughtoccurredtoVen.Ānanda,“Foralongtime,now,thisVen.UpavāṇahasbeenanattendanttotheBlessedOne,stayingnearhimandtravelingwithhim.Butnow,inhisfinalhour,hedismisseshim,saying,‘Goaway,monk.Don’tstandinfrontofme.’Nowwhatisthereason,whatisthecause,whytheBlessedOnedismisseshim,saying,‘Goaway,

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monk.Don’tstandinfrontofme’?”ThenVen.ĀnandasaidtotheBlessedOne,“Foralongtime,now,thisVen.

UpavāṇahasbeenanattendanttotheBlessedOne,stayingnearhimandtravelingwithhim.Butnow,inhisfinalhour,hedismisseshim,saying,‘Goaway,monk.Don’tstandinfrontofme.’Nowwhatisthereason,whatisthecause,whytheBlessedOnedismisseshim,saying,‘Goaway,monk.Don’tstandinfrontofme’?”

“Ānanda,mostofthedevatāsfromtenworld-systemshavegatheredinordertoseetheTathāgata.FortwelveleaguesallaroundUpavattana,theMallans’SalForestnearKusinārā,thereisnotthespaceevenofthetipofahorse-tailhairthatisnotoccupiedbyeminentdevatās.Thedevatās,Ānanda,arecomplaining,‘WehavecomealongdistancetoseetheTathāgata.44Onlyonceinalong,longtimedoesaTathāgata—worthy&rightlyself-awakened—ariseintheworld.Tonight,inthelastwatchofthenight,thetotalunbindingoftheTathāgatawilloccur.AndthiseminentmonkisstandinginfrontoftheBlessedOne,blockingtheway.Wearen’tgettingtoseetheBlessedOneinhisfinalhour.’”

“But,lord,whatisthestateofthedevatāstheBlessedOneispayingattentionto?”

“Ānanda,therearedevatāswhoperceivespacetobeearth.Tearingattheirhair,theyareweeping.Upliftingtheirarms,theyareweeping.Asiftheirfeetwerecutoutfromunderthem,45theyfalldownandrollback&forth,crying,‘Alltoosoon,theBlessedOnewilltotallyunbind!Alltoosoon,theOneWell-Gonewilltotallyunbind!Alltoosoon,theOnewithEyes[alternatereading:theEye]willdisappearfromtheworld!’Thentherearedevatāswhoperceiveearthtobeearth.Tearingattheirhair,theyareweeping.Upliftingtheirarms,theyareweeping.Asiftheirfeetwerecutoutfromunderthem,theyfalldownandrollback&forth,crying,‘Alltoosoon,theBlessedOnewilltotallyunbind!Alltoosoon,theOneWell-Gonewilltotallyunbind!Alltoosoon,theOnewithEyeswilldisappearfromtheworld!’Butthosedevatāswhoarefreefrompassionacquiesce,mindful&alert:‘Inconstantarefabrications.Whatelseistheretoexpect?’”

“Inthepast,lord,themonksinalldirections,afterendingtheRainsretreat,cametoseetheTathāgata.Thuswegottosee&attendtothemonkswhoinspiretheheart.Butnow,aftertheBlessedOneisgone,wewon’tgettoseeorattendtothemonkswhoinspiretheheart.”

“Ānanda,therearethesefourplacesthatmeritbeingseenbyaclansmanwithconviction,thatmerithisfeelingsofurgency&dismay[saṁvega].Whichfour?‘HeretheTathāgatawasborn’isaplacethatmeritsbeingseenbyaclansmanwithconviction,thatmeritshisfeelingsofurgency&dismay.‘Herethe

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Tathāgataawakenedtotheunexcelledrightself-awakening’.…‘HeretheTathāgatasetrollingtheunexcelledwheelofDhamma’.…‘HeretheTathāgatatotallyunboundinthepropertyofunbindingwithnofuelremaining’isaplacethatmeritsbeingseenbyaclansmanwithconviction,thatmeritshisfeelingsofurgency&dismay.Thesearethefourplacesthatmeritbeingseenbyaclansmanwithconviction,thatmerithisfeelingsofurgency&dismay.Theywillcomeoutofconviction,Ānanda—monks,nuns,malelayfollowers,&femalelayfollowers—tothespotswhere‘HeretheTathāgatawasborn,’‘HeretheTathāgataawakenedtotheunexcelledrightself-awakening,’‘HeretheTathāgatasetrollingtheunexcelledwheelofDhamma,’‘HeretheTathāgatatotallyunboundinthepropertyofunbindingwithnofuelremaining.’Andanyonewhodieswhilemakingapilgrimagetotheseshrineswithabright,confidentmindwill—onthebreak-upofthebody,afterdeath—reappearinagooddestination,aheavenlyworld.”

“Lord,whatcourseshouldwefollowwithregardtowomenfolk?”“Not-seeing,Ānanda”“Butwhenthereisseeing,lord,whatcourseshouldbefollowed?”“Not-addressing,Ānanda.”“Butwhenweareaddressed,whatcourseshouldbefollowed?”“Mindfulnessshouldbeestablished,Ānanda.”

“And,lord,whatcourseshouldwefollowwithregardtotheTathāgata’sbody?”

“YouarenottobeconcernedabouttheTathāgata’sfuneral.Please,Ānanda,striveforthetruegoal,becommittedtothetruegoal,dwellheedful,ardent,&resoluteforthesakeofthetruegoal.Therearewisenobles,wisebrahmans,&wisehouseholderswhoarehighlyconfidentintheTathāgata.TheywillconducttheTathāgata’sfuneral.”

“But,lord,whatcourseshouldbefollowedwithregardtotheTathāgata’sbody?”

“Thecoursetheyfollowwithregardtoawheel-turningmonarch’sbody,Ānanda,isthecoursethatshouldbefollowedwithregardtotheTathāgata’sbody.”

“Andwhat,lord,isthecoursetheyfollowwithregardtoawheel-turningmonarch’sbody?”

“Ānanda,theywrapthewheel-turningmonarch’sbodyinnewlinencloth.Havingwrappeditinnewlinencloth,theywrapitinteasedcotton-wool.Havingwrappeditinteasedcotton-wool,theywrapitinnewlinencloth.Havingdone

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thisfivehundredtimes,theyplacethebodyinanironoil-vat,coveritwithanironlid,makeapyrecomposedtotallyofperfumedsubstances,andcrematethebody.Thentheybuildaburialmoundforthewheel-turningmonarchatagreatfour-wayintersection.Thatisthecoursethattheyfollowwithregardtoawheel-turningmonarch’sbody.Thecoursetheyfollowwithregardtoawheel-turningmonarch’sbody,Ānanda,isthecoursethatshouldbefollowedwithregardtotheTathāgata’sbody.AburialmoundfortheTathāgataistobebuiltatagreatfour-wayintersection.Andthosewhoofferagarland,ascent,oraperfumepowderthere,orbowdownthere,orbrightentheirmindsthere:Thatwillbefortheirlong-termwelfare&happiness.

“Therearethesefourwhoareworthyofaburialmound.Whichfour?ATathāgata,worthy&rightlyself-awakened,isworthyofaburialmound.APrivateBuddha…adiscipleofaTathāgata…awheel-turningmonarchisworthyofaburialmound.

“AndforwhatreasonisaTathāgata,worthy&rightlyself-awakened,worthyofaburialmound?(Atthethought,)‘ThisistheburialmoundofaTathāgata,worthy&rightlyself-awakened,’manypeoplewillbrightentheirminds.Havingbrightenedtheirmindsthere,then—onthebreak-upofthebody,afterdeath—theywillreappearinagooddestination,aheavenlyworld.ItisforthisreasonthataTathāgata,worthy&rightlyself-awakened,isworthyofaburialmound.

“AndforwhatreasonisaPrivateBuddhaworthyofaburialmound?(Atthethought,)‘ThisistheburialmoundofaPrivateBuddha,’manypeoplewillbrightentheirminds.Havingbrightenedtheirmindsthere,then—onthebreak-upofthebody,afterdeath—theywillreappearinagooddestination,aheavenlyworld.…

“AndforwhatreasonisadiscipleofaTathāgataworthyofaburialmound?(Atthethought,)‘ThisistheburialmoundofadiscipleofaTathāgata,’manypeoplewillbrightentheirminds.Havingbrightenedtheirmindsthere,then—onthebreak-upofthebody,afterdeath—theywillreappearinagooddestination,aheavenlyworld.…

“Andforwhatreasonisawheel-turningmonarchworthyofaburialmound?(Atthethought,)‘Thisistheburialmoundofawheel-turningmonarch,’manypeoplewillbrightentheirminds.Havingbrightenedtheirmindsthere,then—onthebreak-upofthebody,afterdeath—theywillreappearinagooddestination,aheavenlyworld.Itisforthisreasonthatawheel-turningmonarchisworthyofaburialmound.

“Thesearethefourwhoareworthyofaburialmound.”

ThenVen.Ānanda,goingintoa(nearby)building,stoodleaningagainstthedoorjamb,weeping:“HereIam,stillintraining,withworklefttodo,andthe

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totalunbindingofmyteacherisabouttooccur—theteacherwhohashadsuchsympathyforme!”

ThentheBlessedOnesaidtothemonks,“Monks,whereisĀnanda?”“Lord,Ven.Ānanda,havinggoneintothatbuilding,standsleaningagainst

thedoorjamb,weeping:‘HereIam,stillintraining,withworklefttodo,andthetotalunbindingofmyteacherisabouttooccur—theteacherwhohashadsuchsympathyforme!’”

ThentheBlessedOnetoldacertainmonk,“Come,monk.Inmyname,callĀnanda,saying,‘TheTeachercallsyou,myfriend.’”

Responding,“Asyousay,lord,”totheBlessedOne,themonkwenttoVen.Ānandaandonarrivalsaid,“TheTeachercallsyou,myfriend.”

Responding,“Asyousay,myfriend,”tothemonk,Ven.ĀnandawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Enough,Ānanda.Don’tgrieve.Don’tlament.Haven’tIalreadytaughtyouthestateofgrowingdifferentwithregardtoallthingsdear&appealing,thestateofbecomingseparate,thestateofbecomingotherwise?Whatelseistheretoexpect?It’simpossiblethatonecouldforbidanythingborn,existent,fabricated,&subjecttodisintegrationfromdisintegrating.

“Foralongtime,Ānanda,youhavewaitedontheTathāgatawithbodilyactsofgoodwill—helpful,happy,whole-hearted,withoutlimit;withverbalactsofgoodwill…withmentalactsofgoodwill—helpful,happy,whole-hearted,withoutlimit.Youareonewhohasmademerit.Commityourselftoexertion,andsoonyouwillbewithouteffluents.”

ThentheBlessedOneaddressedthemonks,“Monks,thoseBlessedOneswho,inthepast,wereworthyones,rightlyself-awakened,hadforemostattendants,justasIhavehadĀnanda.ThoseBlessedOneswho,inthefuture,willbeworthyones,rightlyself-awakened,willhaveforemostattendants,justasIhavehadĀnanda.Ānandaiswise.Heknows,‘ThisisthetimetoapproachtoseetheTathāgata.Thisisthetimeformonks,thisthetimefornuns,thisthetimeformalelay-followers,thisthetimeforfemalelay-followers,thisthetimeforkings&theirministers,thisthetimeforsectarians,thisthetimeforthefollowersofsectarians.

“Therearethesefouramazing&astoundingqualitiesinĀnanda.IfagroupofmonksapproachestoseeĀnanda,theyaregratifiedatthesightofhim.IfhespeaksDhammatothem,theyaregratifiedwithwhathesays.Beforetheyaresated,hefallssilent.IfagroupofnunsapproachestoseeĀnanda…IfagroupofmalelayfollowersapproachestoseeĀnanda…IfagroupoffemalelayfollowersapproachestoseeĀnanda,theyaregratifiedatthesightofhim.Ifhespeaks

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Dhammatothem,theyaregratifiedwithwhathesays.Beforetheyaresated,hefallssilent.Thesearethefouramazing&astoundingqualitiesinĀnanda.Therearethesefouramazing&astoundingqualitiesinawheel-turningmonarch.Ifagroupofnoblewarriorsapproachestoseehim…Ifagroupofbrahmansapproachestoseehim…Ifagroupofhouseholdersapproachestoseehim…Ifagroupofcontemplativesapproachestoseehim,theyaregratifiedatthesightofhim.Ifhespeakstothem,theyaregratifiedwithwhathesays.Beforetheyaresated,hefallssilent.Inthesameway,monks,therearethesefouramazing&astoundingqualitiesinĀnanda.Ifagroupofmonks…agroupofnuns…agroupofmalelayfollowers…agroupoffemalelayfollowersapproachestoseeĀnanda,theyaregratifiedatthesightofhim.IfhespeaksDhammatothem,theyaregratifiedwithwhathesays.Beforetheyaresated,hefallssilent.Thesearethefouramazing&astoundingqualitiesinĀnanda.”

Whenthiswassaid,Ven.ĀnandasaidtotheBlessedOne,“Lord,maytheBlessedOnenottotallyunbindinthislittletown,thisdustytown,thisbranchtownship.Thereareothergreatcities:Campā,Rājagaha,Sāvatthī,Sāketa,Kosambī,Bārāṇasī.MaytheBlessedOnetotallyunbindthere.Inthosecitiestherearemanywealthynoblewarriors,brahmans,&householderswhohavehighconfidenceintheTathāgata.TheywillconducttheTathāgata’sfuneral.”

“Don’tsaythat,Ānanda.Don’tsaythat:‘thislittletown,thisdustytown,thisbranchtownship.’Inthepast,Ānanda,akingnamedMahāSudassanawasawheel-turningmonarch,arighteouskingrulingrighteously,whowasaconquerorofthefourdirections,astabilizerofhiscountry,endowedwiththeseventreasures.ThisKusinārāwashiscapitalcity,namedKusāvatī:twelveleagueslongfromeasttowest,sevenleagueswidefromnorthtosouth.Kusāvatīwaspowerful,rich,&well-populated,crowdedwithpeople&prosperous.JustasthecapitalcityofthedevasnamedĀlakamandāispowerful,rich,&well-populated,crowdedwithyakkhas&prosperous;inthesameway,Kusāvatīwaspowerful,rich,&well-populated,crowdedwithpeople&prosperous.Bydayorbynight,itwasneverlackingintensounds:thesoundofelephants,thesoundofhorses,thesoundofcarts,thesoundofdrums,thesoundoftabors,thesoundoflutes,thesoundofsongs,thesoundofcymbals,thesoundofgongs,withcriesof‘Eat!Drink!Snack!’asthetenth.

“Now,Ānanda,gointoKusinārāandannouncetotheKusinārāMallans,‘Tonight,Vāsiṭṭhas,inthelastwatchofthenight,thetotalunbindingoftheTathāgatawilloccur.Comeout,Vāsiṭṭhas!Comeout,Vāsiṭṭhas!Don’tlaterregretthat“TheTathāgata’stotalunbindingoccurredwithinthebordersofourveryowntown,butwedidn’tgettoseehiminhisfinalhour!”’”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānandaadjustedhisunderrobeand—carryinghisbowl&outerrobe—wentunaccompaniedinto

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Kusinārā.NowatthattimetheKusinārāMallanshadmetforsomebusinessintheirreceptionhall.Ven.Ānandawenttothereceptionhallandonarrivalannouncedtothem,“Tonight,Vāsiṭṭhas,inthelastwatchofthenight,thetotalunbindingoftheTathāgatawilloccur.Comeout,Vāsiṭṭhas!Comeout,Vāsiṭṭhas!Don’tlaterregretthat‘TheTathāgata’stotalunbindingoccurredwithinthebordersofourveryowntown,butwedidn’tgettoseehiminhisfinalhour!’”WhentheyheardVen.Ānanda,theMallanstogetherwiththeirsons,daughters,&wiveswereshocked,saddened,theirmindsoverflowingwithsorrow.Someofthemwept,tearingattheirhair;theywept,upliftingtheirarms.Asiftheirfeetwerecutoutfromunderthem,theyfelldownandrolledback&forth,crying,“Alltoosoon,theBlessedOnewilltotallyunbind!Alltoosoon,theOneWell-Gonewilltotallyunbind!Alltoosoon,theOnewithEyeswilldisappearfromtheworld!”

ThentheMallanstogetherwiththeirsons,daughters,&wives—shocked,saddened,theirmindsoverflowingwithsorrow—wenttoVen.ĀnandaatUpavattana,theMallans’SalForestnearKusinārā.ThethoughtoccurredtoVen.Ānanda,“IfIlettheMallanspayreverencetotheBlessedOneonebyone,thenightwillbeoverbeforetheyhavefinishedpayingreverence.WhatifIweretohavethempayreverencetotheBlessedOnearrangingthemfamilybyfamily,announcing,‘Lord,theMallannamedso-&-so,togetherwithhischildren&wives,servants&retainers,bowsdownwithhisheadattheBlessedOne’sfeet.’”46SoVen.Ānanda,arrangingtheMallansfamilybyfamily,hadthempayreverencetotheBlessedOne,(saying,)“Lord,theMallannamedso-&-so,togetherwithhischildren&wives,servants&retainers,bowsdownwithhisheadattheBlessedOne’sfeet.”

InthiswayVen.ĀnandagottheMallanstopayreverencetotheBlessedOnewithinthefirstwatchofthenight.

NowonthatoccasionawanderernamedSubhaddawasstayingnearKusinārā.Heheard,“Tonight,inthelastwatchofthenight,thetotalunbindingofGotamathecontemplativewilltakeplace.”Thenthethoughtoccurredtohim:“Ihaveheardtheoldelderwanderers,teachersofteachers,sayingthatonlyonceinalong,longtimedoTathāgatas—worthyones,rightlyself-awakened—appearintheworld.Tonight,inthelastwatchofthenight,thetotalunbindingofGotamathecontemplativewilloccur.Nowthereisadoubtthathasariseninme,butIhaveconfidenceinGotamathecontemplativethathecanteachmetheDhammainsuchawaythatImightabandonthatdoubt.”

SohewenttoUpavattana,theMallans’SalForestand,onarrival,saidtoVen.Ānanda,“Ihaveheardtheoldelderwanderers,teachersofteachers,sayingthatonlyonceinalong,longtimedoTathāgatas—worthyones,rightlyself-awakened

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—appearintheworld.Tonight,inthelastwatchofthenight,thetotalunbindingofGotamathecontemplativewilloccur.Nowthereisadoubtthathasariseninme,butIhaveconfidenceinGotamathecontemplativethathecanteachmetheDhammainsuchawaythatImightabandonthatdoubt.Itwouldbegood,Ven.Ānanda,ifyouwouldletmeseehim.”

Whenthiswassaid,Ven.Ānandasaidtohim,“Enough,friendSubhadda.Don’tbothertheBlessedOne.TheBlessedOneistired.”

Forasecondtime…Forathirdtime,SubhaddathewanderersaidtoVen.Ānanda,“…Itwouldbegood,Ven.Ānanda,ifyouwouldletmeseehim.”

Forathirdtime,Ven.Ānandasaidtohim,“Enough,friendSubhadda.Don’tbothertheBlessedOne.TheBlessedOneistired.”

Now,theBlessedOneheardtheexchangebetweenVen.Ānanda&Subhaddathewanderer,andsohesaidtoVen.Ānanda,“Enough,Ānanda.Don’tstandinhisway.LethimseetheTathāgata.Whateverheasksmewillallbeforthesakeofknowledge,andnottobebothersome.AndwhateverIanswerwhenasked,hewillquicklyunderstand.”

SoVen.ĀnandasaidtoSubhaddathewanderer,“Goahead,friendSubhadda.TheBlessedOnegivesyouhisleave.”

ThenSubhaddawenttotheBlessedOneandexchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“MasterGotama,thesecontemplatives&brahmans,eachwithhisgroup,eachwithhiscommunity,eachtheteacherofhisgroup,anhonoredleader,well-regardedbypeopleatlarge—i.e.,PūraṇaKassapa,MakkhaliGosāla,AjitaKesakambalin,PakudhaKaccāyana,SañjayaVelaṭṭhaputta,&theNigaṇṭhaNāṭaputta:Dotheyallhavedirectknowledgeastheythemselvesclaim,ordotheyallnothavedirectknowledge,ordosomeofthemhavedirectknowledgeandsomeofthemnot?”

“Enough,Subhadda.Putthisquestionaside:‘Dotheyallhavedirectknowledgeastheythemselvesclaim,ordotheyallnothavedirectknowledge,ordosomeofthemhavedirectknowledgeandsomeofthemnot?’IwillteachyoutheDhamma,Subhadda.Listen,andpaycloseattention.Iwillspeak.”

“Asyousay,lord,”SubhaddarespondedtotheBlessedOne.TheBlessedOnesaid,“Inanydoctrine&disciplinewherethenobleeightfold

pathisnotascertained,nocontemplativeofthefirst…second…third…fourthorder[stream-winner,once-returner,non-returner,orarahant]isascertained.Butinanydoctrine&disciplinewherethenobleeightfoldpathisascertained,contemplativesofthefirst…second…third…fourthorderareascertained.Thenobleeightfoldpathisascertainedinthisdoctrine&discipline,andrightheretherearecontemplativesofthefirst…second…third…fourthorder.Other

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teachingsareemptyofknowledgeablecontemplatives.Andifthemonksdwellrightly,thisworldwillnotbeemptyofarahants.

Atagetwenty-nineIwentforth,Subhadda,seekingwhatmightbeskillful,

andsincemygoingforth,Subhadda,morethanfiftyyearshavepassed.

OutsideoftherealmofmethodicalDhamma,

thereisnocontemplative.

Thereisnocontemplativeofthesecondorder;thereisnocontemplativeofthethirdorder;thereisnocontemplativeofthefourthorder.Otherteachingsareemptyofknowledgeablecontemplatives.Andifthemonksdwellrightly,thisworldwillnotbeemptyofarahants.”

ThenSubhaddathewanderersaid,“Magnificent,lord!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortosetoutalampinthedarknesssothatthosewitheyescouldseeforms,inthesamewayhastheBlessedOne—throughmanylinesofreasoning—madetheDhammaclear.IgototheBlessedOneforrefuge,totheDhamma,andtotheSaṅghaofmonks.LetmeobtainthegoingforthintheBlessedOne’spresence,letmeobtaintheacceptance.”

“Anyone,Subhadda,whohaspreviouslybelongedtoanothersectandwhodesiresthegoingforth&acceptanceintothisDhamma&Vinaya,mustfirstundergoprobationforfourmonths.If,attheendoffourmonths,themonksfeelsomoved,theygivehimthegoingforth&accepthimintothemonk’sstate.ButIknowdistinctionsamongindividualsinthismatter.”

“Lord,ifthatisso,Iamwillingtoundergoprobationforfouryears.If,attheendoffouryears,themonksfeelsomoved,letthemgivemethegoingforth&acceptmeintothemonk’sstate.”

ThentheBlessedOnesaidtoVen.Ānanda,“Verywellthen,Ānanda,giveSubhaddathegoingforth.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThenSubhaddasaidtoVen.Ānanda,“It’sagainforyou,Ānanda,agreat

gain,thatyouhavebeenanointedhere,face-to-facewiththeTeacher,withthepupil’sanointing.”47

ThenSubhaddathewandererobtainedthegoingforthintheBlessedOne’spresence,heobtainedacceptance.Andnotlongafterhisacceptance—dwellingalone,secluded,heedful,ardent,&resolute—heinnolongtimeentered&

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remainedinthesupremegoaloftheholylife,forwhichclansmenrightlygoforthfromhomeintohomelessness,directlyknowing&realizingitforhimselfinthehere&now.Heknew:“Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthesakeofthisworld.”AndthusVen.Subhaddabecameanotheroneofthearahants,thelastoftheBlessedOne’sdirect-witnessdisciples.

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ThentheBlessedOnesaidtoVen.Ānanda,“Now,ifthethoughtoccurstoanyofyou—‘Theteachinghaslostitsarbitrator;wearewithoutaTeacher’—donotviewitinthatway.WhateverDhamma&VinayaIhavepointedout&formulatedforyou,thatwillbeyourTeacheraftermypassing.

“Atpresent,themonksaddressoneanotheras‘friend,’butaftermypassingtheyarenottoaddressoneanotherthatway.Themoreseniormonksaretoaddressthenewermonksbytheirnameorclanoras‘friend.’Thenewermonksaretoaddressthemoreseniormonksas‘venerable’or‘sir.’

“Aftermypassing,theSaṅgha—ifitwants—mayrescindthelesser&minortrainingrules.48

“Aftermypassing,themonkChannashouldbegiventhebrahma-penalty.”“What,lord,isthebrahma-penalty?”“Channamaysaywhathewants,Ānanda,butheisnottobespokento,

instructed,oradmonishedbythemonks.”49ThentheBlessedOneaddressedthemonks,“Ifevenasinglemonkhasany

doubtorperplexityconcerningtheBuddha,Dhamma,orSaṅgha,thepathorthepractice,ask.Don’tlaterregretthat‘TheTeacherwasface-to-facewithus,butwedidn’tbringourselvestoaskacounter-questioninhispresence.’”

Whenthiswassaid,themonksweresilent.Asecondtime,theBlessedOnesaid,“Ifevenoneofthemonkshasanydoubt

orperplexityconcerningtheBuddha,Dhamma,orSaṅgha,thepathorthepractice,ask.Don’tlaterregretthat‘TheTeacherwasface-to-facewithus,butwedidn’tbringourselvestoaskacounter-questioninhispresence.’”

Asecondtime,themonksweresilent.Athirdtime,theBlessedOnesaid,“Ifevenoneofthemonkshasanydoubt

orperplexityconcerningtheBuddha,Dhamma,orSaṅgha,thepathorthepractice,ask.Don’tlaterregretthat‘TheTeacherwasface-to-facewithus,butwedidn’tbringourselvestoaskacounter-questioninhispresence.’”

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Athirdtime,themonksweresilent.ThentheBlessedOneaddressedthemonks,“Now,ifit’ssimplyoutofrespect

fortheTeacherthatyoudon’task,letacompanioninformacompanion.”Whenthiswassaid,themonksweresilent.ThenVen.ĀnandasaidtotheBlessedOne,“It’samazing,lord.It’s

astounding.IhaveconfidenceinthisSaṅghaofmonksthatthereisnotevenasinglemonkinthisSaṅghaofmonkswhohasanydoubtorperplexityconcerningtheBuddha,Dhamma,orSaṅgha,thepathorthepractice.”

“You,Ānanda,speakoutofconfidence,whilethereisknowledgeintheTathāgatathatthereisnotevenasinglemonkinthisSaṅghaofmonkswhohasanydoubtorperplexityconcerningtheBuddha,Dhamma,orSaṅgha,thepathorthepractice.Ofthese500monks,themostbackwardisastream-winner,neveragaindestinedforthelowerrealms,certain,headedforself-awakening.”

ThentheBlessedOneaddressedthemonks,“Now,then,monks,Iexhortyou:Allfabricationsaresubjecttoending&decay.Reachconsummationthroughheedfulness.”ThatwastheTathāgata’slaststatement.

ThentheBlessedOneenteredthefirstjhāna.Emergingfromthatheenteredthesecondjhāna.Emergingfromthat,heenteredthethird…thefourthjhāna…thedimensionoftheinfinitudeofspace…thedimensionoftheinfinitudeofconsciousness…thedimensionofnothingness…thedimensionofneitherperceptionnornon-perception.Emergingfromthat,heenteredthecessationofperception&feeling.

ThenVen.ĀnandasaidtoVen.Anuruddha,“Ven.Anuruddha,50theBlessedOneistotallyunbound.”

“No,friendĀnanda.TheBlessedOneisn’ttotallyunbound.Hehasenteredthecessationofperception&feeling.”

ThentheBlessedOne,emergingfromthecessationofperception&feeling,enteredthedimensionofneitherperceptionnornon-perception.Emergingfromthat,heenteredthedimensionofnothingness…thedimensionoftheinfinitudeofconsciousness…thedimensionoftheinfinitudeofspace…thefourthjhāna…thethird…thesecond…thefirstjhāna.Emergingfromthefirstjhānaheenteredthesecond…thethird…thefourthjhāna.Emergingfromthefourthjhāna,heimmediatelytotallyunbound.

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,therewasagreatearthquake,awesome&hair-raising,androllsofthedeva-drumssplit(theair).51

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,SahampatiBrahmāutteredthisverse:

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Allbeings—all—intheworld,willcastoffthebodilyheap

intheworldwhereaTeacherlikethiswithoutpeerintheworldtheTathāgata,withstrengthattained,theRightlySelf-AwakenedOne,

hastotallyunbound.

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,Sakka,rulerofthegods,utteredthisverse:

Howinconstantarefabrications!Theirnature:toarise&passaway.Theydisbandastheyarearising.

Theirtotalstillingisbliss.

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,Ven.Anuruddhautteredthisverse:

Hehadnoin-&-outbreathing,thefirm-mindedone,theonewhowasSuch,

imperturbable&intentonpeace:thesagecompletinghisspan.

Withheartunbowedheenduredthepain.

Likeaflame’sunbindingwastheliberation

ofawareness.

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,Ven.Ānandautteredthisverse:

Itwasawe-inspiring.Itwashair-raisingwhen,displayingtheforemost

accomplishmentinallthings,theRightlySelf-AwakenedOnetotallyunbound.

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotal

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unbinding,someofthemonkspresentwhowerenotwithoutpassionwept,upliftingtheirarms.Asiftheirfeetwerecutoutfromunderthem,theyfelldownandrolledback&forth,crying,“AlltoosoonhastheBlessedOnetotallyunbound!AlltoosoonhastheOneWell-Gonetotallyunbound!AlltoosoonhastheOnewithEyesdisappearedfromtheworld!”Butthosemonkswhowerefreefrompassionacquiesced,mindful&alert:“Inconstantarefabrications.Whatelseistheretoexpect?”

ThenVen.Anuruddhaaddressedthemonks,“Enough,friends.Don’tgrieve.Don’tlament.Hasn’ttheBlessedOnealreadytaughtthestateofgrowingdifferentwithregardtoallthingsdear&appealing,thestateofbecomingseparate,thestateofbecomingotherwise?Whatelseistheretoexpect?52It’simpossiblethatonecouldforbidanythingborn,existent,fabricated,&subjecttodisintegrationfromdisintegrating.Thedevatās,friends,arecomplaining.”

[Ven.Ānanda:]“But,Ven.Anuruddha,whatisthestateofthedevatāsyouarepayingattentionto?”

“FriendĀnanda,therearedevatāswhoperceivespacetobeearth.Tearingattheirhair,theyareweeping.Upliftingtheirarms,theyareweeping.Asiftheirfeetwerecutoutfromunderthem,theyfalldownandrollback&forth,crying,‘AlltoosoonhastheBlessedOnetotallyunbound!AlltoosoonhastheOneWell-Gonetotallyunbound!Alltoosoon,hastheOnewithEyesdisappearedfromtheworld!’Thentherearedevatāswhoperceiveearthtobeearth.Tearingattheirhair,theyareweeping.Upliftingtheirarms,theyareweeping.Asiftheirfeetwerecutoutfromunderthem,theyfalldownandrollback&forth,crying,‘AlltoosoonhastheBlessedOnetotallyunbound!AlltoosoonhastheOneWell-Gonetotallyunbound!AlltoosoonhastheOnewithEyesdisappearedfromtheworld!’Butthosedevatāswhoarefreefrompassion53acquiesce,mindful&alert:‘Inconstantarefabrications.Whatelseistheretoexpect?’”

ThenVen.Anuruddha&Ven.ĀnandaspenttheremainderofthenightinDhammatalk.

ThenVen.AnuruddhasaidtoVen.Ānanda,“Go,friendĀnanda.EnteringKusinārā,announcetotheKusinārāMallans,‘TheBlessedOne,Vāsiṭṭhas,hastotallyunbound.Nowisthetimeforyoutodoasyouseefit.’”

Responding,“Asyousay,sir,”toVen.Anuruddha,Ven.Ānandaintheearlymorningadjustedhisunderrobeand—carryinghisbowl&outerrobe—wentunaccompaniedintoKusinārā.NowatthattimetheKusinārāMallanshadmetforsomebusinessintheirreceptionhall.Ven.Ānandawenttothereceptionhallandonarrivalannouncedtothem,“TheBlessedOne,Vāsiṭṭhas,hastotallyunbound.Nowisthetimeforyoutodoasyouseefit.”

WhentheyheardVen.Ānanda,theMallanstogetherwiththeirsons,

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daughters,&wiveswereshocked,saddened,theirmindsoverflowingwithsorrow.Someofthemwept,tearingattheirhair;theywept,upliftingtheirarms.Asiftheirfeetwerecutoutfromunderthem,theyfelldownandrolledback&forth,crying,”AlltoosoonhastheBlessedOnetotallyunbound!AlltoosoonhastheOneWell-Gonetotallyunbound!AlltoosoonhastheOnewithEyesdisappearedfromtheworld!”

ThentheKusinārāMallansorderedtheirmen,“Inthatcase,Isay,gatherscents,garlands,&allthemusicalinstrumentsinKusinārā!”Then,takingscents,garlands,&allthemusicalinstrumentsinKusinārā,alongwith500pairsofcloth,theKusinārāMallanswenttotheBlessedOne’sbodyinUpavattana,theMallans’SalForestnearKusinārā.Onarrival,theyspenttheentiredayinworshipping,honoring,respecting,&veneratingtheBlessedOne’sbodywithdances,songs,music,garlands,&scents,inmakingclothcanopiesandarrangingfloralwreaths.Thenthethoughtoccurredtothem,“It’stoolatetodaytocrematetheBlessedOne’sbody.We’llcrematetheBlessedOne’sbodytomorrow.”Andsotheyspentthesecondday,thethirdday,thefourthday,thefifthday,thesixthdayinworshipping,honoring,respecting,&veneratingtheBlessedOne’sbodywithdances,songs,music,garlands,&scents,inmakingclothcanopiesandarrangingfloralwreaths.

Thenontheseventhdaythethoughtoccurredtothem,“Worshipping,honoring,respecting,&veneratingtotheBlessedOne’sbodywithdances,songs,music,garlands,&scents,let’scarryittothesouth,aroundtheoutsideofthetown,andcremateittothesouthofthetown.”

TheneightleadingMallans,havingbathedtheirheadsandwearingnewlinencloth,thinking,“We’llliftuptheBlessedOne’sbody,”wereunabletoliftit.SotheKusinārāMallansaskedVen.Anuruddha,“Whatisthereason,Ven.Anuruddha,whatisthecause,whytheseeightleadingMallans,havingbathedtheirheadsandwearingnewlinencloth,thinking,‘We’llliftuptheBlessedOne’sbody,’areunabletoliftit?”

“Yourintention,Vāsiṭṭhas,isonething.Thedevas’intentionisanother.”“Butwhat,Ven.Anuruddha,isthedevas’intention?”“Yourintention,Vāsiṭṭhas,is,‘Worshipping,honoring,respecting,&

veneratingtheBlessedOne’sbodywithdances,songs,music,garlands,&scents,let’scarryittothesouth,aroundtheoutsideofthetown,andcremateittothesouthofthetown.’Thedevas’intentionis,‘Worshipping,honoring,respecting,&veneratingtheBlessedOne’sbodywithheavenlydances,songs,music,garlands,&scents,letscarryittothenorthofthetown,enterthetownthroughthenorthgate,carryitthroughthemiddleofthetownandouttheeastgatetotheMallans’shrinecalledMakuṭa-bandhana,tocremateitthere.’”

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“Thenletitbe,venerablesir,inlinewiththedevas’intention.”NowonthatoccasionKusinārā—eventoitsrubbishheaps&cesspools—was

strewnknee-deepincoral-treeflowers.Sothedevas&theKusinārāMallans,worshipping,honoring,respecting,&veneratingtheBlessedOne’sbodywithheavenly&humandances,songs,music,garlands,&scents,carriedittothenorthofthetown,enteredthetownthroughthenorthgate,carrieditthroughthemiddleofthetownandouttheeastgatetotheMallans’shrinecalledMakuṭa-bandhana.Theretheysetitdown.

ThentheKusinārāMallanssaidtoVen.Ānanda,“Venerablesir,whatcourseshouldwefollowwithregardtotheTathāgata’sbody?”

“Thecoursetheyfollowwithregardtoawheel-turningmonarch’sbody,Vāsiṭṭhas,isthecoursethatshouldbefollowedwithregardtotheTathāgata’sbody.”

“Andwhat,venerablesir,isthecoursetheyfollowwithregardtoawheel-turningmonarch’sbody?”

“Vāsiṭṭhas,theywrapthewheel-turningmonarch’sbodyinnewlinencloth.Havingwrappeditinnewlinencloth,theywrapitinteasedcotton-wool.Havingwrappeditinteasedcotton-wool,theywrapitinnewlinencloth.Havingdonethisfivehundredtimes,theyplacethebodyinanironoil-vat,coveritwithanironlid,makeapyrecomposedtotallyofperfumedsubstances,andcrematethebody.Thentheybuildaburialmoundforthewheel-turningmonarchatagreatfour-wayintersection.Thatisthecoursethattheyfollowwithregardtothewheel-turningmonarch’sbody.Thecoursetheyfollowwithregardtoa,Vāsiṭṭhas,isthecoursethatshouldbefollowedwithregardtotheTathāgata’sbody.AburialmoundfortheTathāgataistobebuiltatagreat,four-wayintersection.Andthosewhoofferagarland,ascent,oraperfumepowderthere,orbowdownthere,orbrightentheirmindsthere:thatwillbefortheirlong-termwelfare&happiness.”

SotheKusinārāMallansorderedtheirmen,“Inthatcase,Isay,gathertheMallans’teasedcotton-wool.”

ThentheywrappedtheBlessedOne’sbodyinnewlinencloth.Havingwrappeditinnewlinencloth,theywrappeditinteasedcotton-wool.Havingwrappeditinteasedcotton-wool,theywrappeditinnewlinencloth.Havingdonethisfivehundredtimes,theyplacedthebodyinanironoil-vat,covereditwithanironlid,madeapyrecomposedtotallyofperfumedsubstances,andsetthebodyonthepyre.

NowonthatoccasionVen.MahāKassapawastravelingonthehighwayfromPāvātoKusinārāwithalargeSaṅghaofmonks,approximately500monksinall.Leavingtheroad,hesatdownattherootofatree.Meanwhile,acertainĀjīvakan

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ascetic,carryingacoral-treeflowerfromKusinārā,wastravelingonthehighwaytoPāvā.Ven.MahāKassapasawtheĀjīvakanasceticcomingfromafar,andonseeinghimsaidtohim,“Doyouknowourteacher,friend?”

“Yes,friend,Iknowhim.SevendaysagoGotamathecontemplativetotallyunbound.That’showIgotthiscoral-treeflower.”

Withthat,someofthemonkspresentwhowerenotwithoutpassionwept,upliftingtheirarms.Asiftheirfeetwerecutoutfromunderthem,theyfelldownandrolledback&forth,crying,“AlltoosoonhastheBlessedOnetotallyunbound!AlltoosoonhastheOneWell-Gonetotallyunbound!AlltoosoonhastheOnewithEyesdisappearedfromtheworld!”Butthosemonkswhowerefreefrompassionacquiesced,mindful&alert:“Inconstantarefabrications.Whatelseistheretoexpect?”

NowatthattimeamonknamedSubhadda,54whohadgoneforthwhenold,wassittingamongthegroup.Hesaidtothemonks,“Enough,friends.Don’tgrieve.Don’tlament.We’rewellridoftheGreatContemplative.We’vebeenharassedby(hissaying,)‘Thisisallowable.Thisisnotallowable.’Butnowwewilldowhatwewanttodo,andnotdowhatwedon’twanttodo.”55

ThenVen.MahāKassapaaddressedthemonks,“Enough,friends.Don’tgrieve.Don’tlament.Hasn’ttheBlessedOnealreadytaughtthestateofgrowingdifferentwithregardtoallthingsdear&appealing,thestateofbecomingseparate,thestateofbecomingotherwise?Whatelseistheretoexpect?It’simpossiblethatonecouldforbidanythingborn,existent,fabricated,&subjecttodisintegrationfromdisintegrating.”

ThenfourleadingMallans,havingbathedtheirheadsandwearingnewlinencloth,thinking,“We’llignitetheBlessedOne’spyre,”wereunabletoigniteit.SotheKusinārāMallansaskedVen.Anuruddha,“Whatisthereason,Ven.Anuruddha,whatisthecause,whythesefourleadingMallans,havingbathedtheirheadsandwearingnewlinencloth,thinking,‘We’llignitetheBlessedOne’spyre,’areunabletoigniteit?”

“Yourintention,Vāsiṭṭhas,isonething.Thedevas’intentionisanother.”“Butwhat,Ven.Anuruddha,isthedevas’intention?”“Thedevas’intention,Vāsiṭṭhas,is,‘ThisVen.MahāKassapaistravelingon

thehighwayfromPāvātoKusinārāwithalargeSaṅghaofmonks,approximately500monksinall.TheBlessedOne’spyrewillnotcatchfireuntilVen.MahāKassapahasworshippedtheBlessedOne’sfeetwithhisbathedhead.’”

“Thenletitbe,venerablesir,inlinewiththedevas’intention.”SoVen.MahāKassapawenttotheBlessedOne’spyreatMakuṭa-bandhana,

theMallans’memorialnearKusinārā.Onarrival,arranginghisrobeoveroneshoulder,heplacedhishandspalm-to-palmoverhisheart,circumambulatedthe

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pyrethreetimes,uncoveredtheBlessedOne’sfeet,56andworshippedthemwithhishead.Andthe500monks,arrangingtheirrobesoveroneshoulder,placedtheirhandspalm-to-palmovertheirhearts,circumambulatedthepyrethreetimes,andworshippedtheBlessedOne’sfeetwiththeirheads.AssoonasithadbeenworshippedbyVen.MahāKassapaandthe500monks,theBlessedOne’spyrecaughtfireofitsownaccord.IntheburningoftheBlessedOne’sbody,nocinderorashoftheouterskin,innerskin,flesh,tendons,oroilofthejointscouldbediscerned.Onlythebone-relics57remained.Justasintheburningofgheeoroil,nocinderorashcanbediscerned;inthesameway,intheburningoftheBlessedOne’sbody,nocinderorashoftheouterskin,innerskin,flesh,tendons,oroilofthejointscouldbediscerned.Onlythebone-relicsremained.Andofthefivehundredtwin-wrappings,onlytwowereburnt:theinnermost&theoutermost.

WhentheBlessedOne’sbodywasconsumed,acascadeofwaterfallingfromtheskyextinguished[nibbāpesi]theBlessedOne’spyre.WatershootingupfromaSaltreeaswellextinguishedtheBlessedOne’spyre.TheKusinārāMallans,withallkindsofscentedwater,extinguishedtheBlessedOne’spyre.ThenforsevendaystheKusinārāMallanskeptthebone-relicsintheirreceptionhall—settingthemroundwithalatticeofspearssurroundedbyrampartsofbows—worshipping,honoring,respecting,&veneratingthemwithdances,songs,music,garlands,&scents.

ThenKingAjātasattuVedehiputtaofMagadhaheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SohesentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.I,too,amanoblewarrior.IdeserveashareoftheBlessedOne’sbone-relics.I,too,willbuildaburialmoundandholdaceremonyforthem.”

TheLicchavisofVesālīheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SotheysentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.We,too,arenoblewarriors.WedeserveashareoftheBlessedOne’sbone-relics.We,too,willbuildaburialmoundandholdaceremonyforthem.”

TheSakyansofKapilavatthuheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SotheysentanenvoytotheKusinārāMallans:“TheBlessedOnewasthegreatestofourrelatives.WedeserveashareoftheBlessedOne’sbone-relics.We,too,willbuildaburialmoundandholdaceremonyforthem.”

TheThulayansofAllakappa.…TheKoḷiyansofRāmagāmaheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SotheysentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.We,too,arenoble

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warriors.WedeserveashareoftheBlessedOne’sbone-relics.We,too,willbuildaburialmoundandholdaceremonyforthem.”

TheBrahmanofVeṭṭhaIslandheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SohesentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.Iamabrahman.IdeserveashareoftheBlessedOne’sbone-relics.I,too,willbuildaburialmoundandholdaceremonyforthem.”

ThePāvāMallansheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SotheysentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.We,too,arenoblewarriors.WedeserveashareoftheBlessedOne’sbone-relics.We,too,willbuildaburialmoundandholdaceremonyforthem.”

Whenthiswassaid,theKusinārāMallanssaidtothegroups&factions,“TheBlessedOnetotallyunboundwithinthebordersofourowntown.WewillnotgiveupashareoftheBlessedOne’sbone-relics.”

Whenthiswassaid,Doṇathebrahmanaddressedthegroups&factions,

“Listen,goodsirs,toawordfromme.OurAwakenedOnewasateacher

offorbearance.It’snotgoodthatthereshouldbecombatoverthesharingoftherelicsofthehighestperson.Letus,masters,uniteinconcord,

onfriendlyterms,andmakeeightshares.Lettherebe

burialmoundsinthevariousdirections,manypeoplemadeconfident

intheOnewithEyes.”

“Inthatcase,brahman,youyourselfdividetheBlessedOne’sbone-relicsintoeightequalshares.”

Responding,“Asyousay,goodsirs,”tothegroups&factions,DoṇathebrahmandividedtheBlessedOne’sbone-relicsintoeightequalsharesandthensaidtothegroups&factions,“Goodsirs,givemethisurn.Iwillbuildaburialmoundandholdaceremonyfortheurn.”Theygavehimtheurn.

ThentheMoriyansofPipphalivanaheard,“TheBlessedOne,theysay,has

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totallyunboundinKusinārā.”SotheysentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.We,too,arenoblewarriors.WedeserveashareoftheBlessedOne’sbone-relics.We,too,willbuildaburialmoundandholdaceremonyforthem.”

“Thereisno(remaining)shareoftheBlessedOne’sbone-relics.Theyhavebeendivided.Taketheembersfromhere.”Theytooktheembersfromthere.

ThenKingAjātasattuVedehiputtaofMagadhabuiltaburialmoundandheldaceremonyfortheBlessedOne’srelicsinRājagaha.

TheLicchavisofVesālībuiltaburialmoundandheldaceremonyfortheBlessedOne’srelicsinVesālī.

TheSakyansofKapilavatthubuiltaburialmoundandheldaceremonyfortheBlessedOne’srelicsinKapilavatthu.

TheThulayansofAllakappabuiltaburialmoundandheldaceremonyfortheBlessedOne’srelicsinAllakappa.

TheKoliyansofRāmagāmabuiltaburialmoundandheldaceremonyfortheBlessedOne’srelicsinRāmagāma.

ThebrahmanofVeṭṭhaIslandbuiltaburialmoundandheldaceremonyfortheBlessedOne’srelicsonVeṭṭhaIsland.

ThePāvāMallansbuiltaburialmoundandheldaceremonyfortheBlessedOne’srelicsinPāvā.

TheKusinārāMallansbuiltaburialmoundandheldaceremonyfortheBlessedOne’srelicsinKusinārā.

Doṇathebrahmanbuiltaburialmoundandheldaceremonyfortheurn.TheMoriyansofPipphalivanabuiltaburialmoundandheldaceremonyfor

theembersinPipphalivana.Thustherewereeightburialmoundsforthebone-relics,aninthfortheurn,

andatenthfortheembers.Thatishowitwasinthepast.

EightportionsweretherelicsoftheOnewithEyes,thehighest,theforemostofmen:

sevenhonoredinJambudīpa,andoneinRāmagāmahonoredbykingsofthenāgas.

OnetooththeDevasoftheThirty-threeworship;oneishonoredinGandhārapura;

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oneintherealmofthekingofKāliṅga;anotherishonoredbykingsofthenāgas.These,withtheirsplendor,theirexcellentgifts,embellishthiswealth-bearingearth.ThustherelicsoftheOnewithVision

arehonoredbythosehonoredbythosewhoarehonored.

Heisworshipedbydevakings,nāgakings,humankings,andlikewiseisworshipedbythemostexcellentpeople.Sopayhomagetohim,withhandspalm-to-palmovertheheart,fortheAwakenedarerarelyencountered

inthecourseofonehundredeons.58

Notes1.Thereisaplayonwordsinthissentence,betweenTathāgata(“onetruly

gone,”or“onewhohasbecometrue”)andvi-tathaṁ,“untruthfully.”2.NoticethatVassakāra,byaddressingtheBuddhaas“MasterGotama,”showsa

lesserdegreeofrespecttotheBuddhathanKingAjātasattuhadtoldhimto.VassakāraalsoappearsinMN108,AN4:35,andAN4:183,andineachinstancedisplaysalimitedunderstandingoftheDhamma.

3.AccordingtotheCommentary,thatispreciselywhatVassakāradid,thusenablingKingAjātasattutodefeattheVajjianswithoutbloodshed.Inadditiontobeingironic—showinghowbenightedAjātasattuwas,tryingtogetmilitaryadvicefromtheBuddha—thispassagehasapoignantmeaningfortheSaṅgha.Asthefollowingpassageshows,theconditionsofnodeclineintheSaṅghaarenotthatdifferentfromthosefornodeclineintheVajjians.AndalthoughthoseconditionsmayprevailintheSaṅgha,theexampleoftheVajjiansshowsthattheycanbeeasilybeabandoned.Thispassagethusservesasawarningnottobeheedless.SeealsoAN5:77–80.

4.SeeAN7:21.5.SeeMN29–30.6.SeeMN53andAN7:63.7.SeeSN46:51andSN46:53.8.SeeAN10:60.

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9.TheBurmeseeditiondoesnotcontaintheword,“further,”here.10.SeeMN48andAN6:12.11.SeeMN61.12.SeeAN10:95.13.SeeUd8:6.14.ThetranslationherefollowstheBurmeseandSriLankaneditionsofthetext.

ThePTSversionofthepassagedoesn’tstatethetimeofday,whereastheThaiversionstatesthattheBuddhawenttotherest-househallinthemorning—which,giventheeventsthatfollow,doesn’tseemright,forhewouldhavespenttheentiredayteachingthelayfollowersofPāṭaliVillage.

15.PāṭaliputtalaterbecamethecapitalofKingAsoka’sempire.The“breakingopenoftheseed-pods(pūṭa-bhedana)”isawordplayonthelastpartofthecity’sname.

ArcheologicalevidencefromwhatmayhavebeenpartofAsoka’spalaceinPāṭaliputtashowsburntwoodenpostsburiedinmud—perhapsasignthatthepalaceburnedandthenwasburiedinaflood.

16.Thefivelowerfettersareself-identificationviews,uncertainty,graspingathabits&practices,sensualdesire,&illwill.Thefivehigherfetters,abandonedbythearahantinadditiontothelowerfive,arepassionforform,passionforwhatisformless,conceit,restlessness,andignorance.SeeAN10:13.

17.Thefourpairsare(1)thepersononthepathtostreamentry,thepersonexperiencingthefruitofstreamentry;(2)thepersononthepathtoonce-returning,thepersonexperiencingthefruitofonce-returning;(3)thepersononthepathtonon-returning,thepersonexperiencingthefruitofnon-returning;(4)thepersononthepathtoarahantship,thepersonexperiencingthefruitofarahantship.Theeightindividualsaretheeighttypesformingthesefourpairs.

18.Foranotherwaytogaugewhetheronehasattainedstream-entry,seeMN48.NoticethatinthisDhamma-mirror,theBuddhagivescriteriaonlyforgaugingone’sownlevelofattainment,andnotthatofothers.Onthispoint,seeAN10:75.

19.Ambapālīapparentlyordainedasanunlaterinlife.HerversesarerecordedinThig13:1.

20.FollowingtheThaiedition.TheSinhaleseandPTSeditionshave“we’vebeentotallydefeated(parājitamhā)”ratherthan“cheated”(vañcitamhā);theBurmeseeditionhasLittleMango(Ambakā)insteadofLittleAmbapālī(Ambapālikā).

21.Inotherwords,theBuddhahadnoesotericversionoftheDhammathathetaughtonlytoaninnercircleoraselectclassofprivilegedbeings.TheDhammathathetaughttohisclosediscipleswasconsistentwiththeDhammahetaughtatlarge.

22.Inotherwords,hedidnotholdbackanyteachingsfromhisstudentsuntil

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hewasabouttodie.Asthenarrativeofthissuttamakesclear,theteachingshetaughtuptothenightofhisunbindingwereidenticaltotheteachingshehadtaughtforhisentirecareer.

23.Asthetextwillmakeclear,thesearesomeofthelocationswhere,inthepast,theBuddhahadcommentedtoVen.Ānandaonhowrefreshingthelocationwas,implyingthatlivingonwouldnotbeaburden,andthathecould,ifhesodesired,extendhislife.ThereferencetotheselocationswasapparentlytoremindĀnandaofwhathehadsaidthere.

24.“Andwhatisthebaseofpower?Whateverpath,whateverpractice,leadstotheattainmentofpower,thewinningofpower:Thatiscalledthebaseofpower.

“Andwhatisthedevelopmentofthebaseofpower?Thereisthecasewhereamonkdevelopsthebaseofpowerendowedwithconcentrationfoundedondesire&thefabricationsofexertion.Hedevelopsthebaseofpowerendowedwithconcentrationfoundedonpersistence…concentrationfoundedonintent…concentrationfoundedondiscrimination&thefabricationsofexertion.Thisiscalledthedevelopmentofthebaseofpower.”—SN51:26

25.Aneon,intheBuddhistcosmology,isanimmenselylongstretchoftime.AccordingtotheCommentaryhere,itcanalsomeanthefulllifespanofahumanbeinginthatparticularperiodoftheeon(Buddhistcosmologyallowsforahugefluctuationinhumanlifespansoverthecourseofaneon).TheCommentaryadoptsthissecondmeaninginthispassage,andsotakestheBuddha’sstatementhereasmeaningthatapersonwhohasdevelopedthebasesofpowercouldliveforafulllifespanorforalittlebitmore.Inthiscase,thePaliforthelastpartofthiscompound,kappāvasesaṁ,wouldmean,“aneonplusaremainder.”

26.DN11definesthemiracleofinstructionasinstructionintrainingthemindtothepointofwhereitgainsreleasefromallsufferingandstress.

27.Inotherwords,theBuddharelinquishedthewilltolivelonger.Itwasthisrelinquishmentthatledtohistotalunbindingthreemonthslater.

28.Readingtulaṁasapresentparticiple.29.Theimageisofsplittingacoatofmailwithanarrow.30.Anupādisesa-nibbāna-dhātu.Unbindingasexperiencedbyanarahantatdeath.

AccordingtoIti44,therearetwounbindingproperties:thatwithfuelremaining,andthatwithnofuelremaining.Thefirstreferstounbindingasexperiencedbeforedeath.Thesecond,tounbindingasexperiencedafterdeath.Thag15:2hintsattheimagebehindtheseterms.Thefirstunbindingpropertycorrespondstoafirethathasgoneoutbutwhoseembersarestillglowing.Thesecond,toafiresototallyoutthatnoglowingembersremain.SeethediscussioninTheMindLikeFireUnbound,chapter1.

31.Thislistisapparentlyadescriptionbothofthewaysinwhichbeingsondifferentlevelsofthecosmosarepercipient,andofexperiencesthatameditator—

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particularlyonewhoisinclinedtovisions—mighthave.AN10:29addsthiscommenttothelist:

“Now,oftheseeightdimensionsofmastery,thisissupreme:whenonepercipientoftheformlessinternallyseesformsexternallyaswhite,whiteintheircolor,whiteintheirfeatures,whiteintheirglow.Andtherearebeingswhoarepercipientinthisway.Yeteveninthebeingswhoarepercipientinthiswaythereisstillaberration,thereischange.Seeingthis,theinstructeddiscipleofthenobleonesgrowsdisenchantedwiththat.Beingdisenchantedwiththat,hebecomesdispassionatetowardwhatissupreme,andevenmoresotowardwhatisinferior.”

32.This,too,isalistofthestagesofmeditationasexperiencedbyonewhoisinclinedtovisions.

Theselistsofeightfactorsarenotrandomlychosen.TheyallhighlightthegrandeuroftheBuddha’sattainment,andtothemarveloussavorofthisentirepassage.

33.Thesearethe37bodhi-pakkhiya-dhammas.Forafullaccount,seeTheWingstoAwakening.

34.TheBuddhawillrepeatthesetwostatementsashislastexhortationbeforehistotalunbinding.Onthetopicofheedfulness,seeSN35:97andSN55:40.Onthetopicofconsummation,seeMN53.

35.TheMātikāisalistofdhamma-topics—suchasthe37WingstoAwakening—thatformedthebasisfortheAbhidhamma.

36.TheCommentarynotesawiderangeofopinionsonwhat“pig-delicacy”means.TheopiniongivenintheMahāAṭṭhakathā—theprimarysourcefortheCommentarywenowhave—isthatpig-delicacyistenderpork.Otheropinionsincludesoftbambooshootsormushroomsthatpigsliketonibbleon,oraspecialelixir.GiventhatIndiahaslonghadahistoryofgivingfancifulnamestoitsfoodsandelixirs,it’shardtosayforsurewhattheBuddhaateforhislastmeal.

37.Thisstyleofnarrative—inwhichprosepassagesalternatewithversesretellingpartsofwhatwasnarratedintheprose—iscalledacampū.ThisisoneofthefewpassagesintheCanonwherethisstyleisused,twoothersbeingtheKuṇālaJātaka(J5:416-456)andUdāna8:5,whichalsonarratestheseevents,minustheBuddha’sconversationwithPukkusaMallaputta.ThefactthatthisistheonlysectionofthissuttausingthisstylesuggeststhatperhapstheversionofthenarrativegiveninUd8:5wascomposedfirstasaseparatepieceandthenlaterincorporatedintothissutta.

38.Ven.Ānanda’sdescriptionofthewaterisalliterativeinthePali:sātodakāsītodakāsetodakā.

39.ThenarrativeinUd8:5skipsfromthispoemtotheplaceinthenarrativewheretheBuddhagoestotheKakudhaRiver,skippingoverthestoryofPukkusaMallaputta.

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40.ĀḷāraKālāmawastheteacherfromwhomtheBuddha,beforehisawakening,learnedhowtoattainthedimensionofnothingness,oneoftheformlessattainments.SeeMN26.TheVibhaṅgatoPārājika4indicatesthatthepurityofone’smasteryofanyoftheseformlessattainmentscanbemeasuredbytheextenttowhichonedoesnothearsoundswhileinthatattainment.Thesamepassagealsoindicatesthatifonedoeshearsounds,thatdoesnotmeanthatonehasnotachievedthatattainment,simplythatone’smasteryoftheattainmentisnotentirelypure.Itfurtherindicatesthat“purity”heredoesnotmeanpurityfromdefilements.Afterall,intheVibhaṅgatoPārājika4,Ven.MahāMoggallāna’sattainmentoftheformlessstatesissaidtobeimpure,andyetheisanarahant.“Purity”refersinsteadtothestrengthofone’sconcentration.

41.Āyasmant:Thisisatermofrespectusuallyreservedforseniormonks.TheBuddha’susingitherewasprobablymeanttoemphasizethepointthatCunda’sgiftoftheBuddha’slastmealshouldbetreatedasaveryhonorablething.

42.Uptothispointinthesutta,thestandardphrasedescribingtheBuddha’sactoflyingdowntorestendswiththephrase,“havingmadeamentalnotetogetup.”Here,however,theBuddhaislyingdownforthelasttimeandwillpassawayinthisposture,sohemakesnomentalnotetogetup.

43.SN12:67states:“Ifamonkpracticesforthesakeofdisenchantment,dispassion,&cessationwithregardtoaging-&-death…birth…becoming…clinging/sustenance…craving…feeling…contact…thesixsensemedia…name-&-form…consciousness…fabrications…ignorance,hedeservestobecalledamonkwhopracticestheDhammainaccordancewiththeDhamma.”SN22:39states:“ForamonkpracticingtheDhammainaccordancewiththeDhamma,whataccordswiththeDhammaisthis:thathekeepcultivatingdisenchantmentwithregardtoform,thathekeepcultivatingdisenchantmentwithregardtofeeling,thathekeepcultivatingdisenchantmentwithregardtoperception,thathekeepcultivatingdisenchantmentwithregardtofabrications,thathekeepcultivatingdisenchantmentwithregardtoconsciousness.”SN22:40–41addthatthisistobedonebyremainingfocusedonstress,inconstancy,andnot-selfwithregardtothefiveaggregates.

44.FromVedictimes,ithasbeenconsideredauspiciousinIndiatogazeonaholypersonorheavenlybeing,andtobegazedonbysuchabeingaswell.HerethefactthatheavenlybeingsthemselveswanttogazeontheBuddhaindicatesthehighregardtheyhaveforhim(thisisalsothemotivefortheirGreatMeetinginDN20);thephraselaterinthisparagraph,“theOnewithEyes,”indicatesthattheyalsoregardedhisgazeashighlyauspiciousforthem.LaterpassagesinthisdiscourseindicatethathumanbeingshavesimilarfeelingsabouttheauspiciousnessoftheBuddha’sgazeandtheBuddhaasanobjectofone’sowngaze.AgreatdealofthelaterhistoryofBuddhisminIndia—includingdevotionalpractice,Buddhology,

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meditationpractice,andeventhearchitectureofmonasteries—grewoutofthecontinuingdesiretohaveavisionoftheBuddhaandtobegazedonbytheBuddha,evenafterhisParinibbāna.

Itissometimesassumed,basedonapassageinSN22:87,thatthePaliCanonisuniformlynegativetowardthisaspectofBuddhisttradition.There,Ven.Vakkali,whoisill,statesthat“ForalongtimehaveIwantedtocome&seetheBlessedOne,butIhaven’thadthebodilystrengthtodoso,”andtheBuddhacomfortshim,“Enough,Vakkali.Whydoyouwanttoseethisfilthybody?WhoeverseestheDhammaseesme;whoeverseesmeseestheDhamma.”Itshouldbenoted,however,thattheBuddha’streatmentofthistopicissensitivetothecontext.InSN22:87,heistalkingtoamonkwho(1)istoosicktocomeseetheBuddhaonhisownstrength;and(2)isonthevergeofarahantship.HereinDN16,however,theBuddhadismissesVen.Upavāṇasoastohonorthedesireofthedevaswhowanttoseehiminhislasthour;andhesendsVen.ĀnandaintoKusinārātoinformthelaypeopletheresothattheytoowillbeabletoseehiminhislasthour.Hismotiveheremaybesimilartothatgivenforencouragingthebuildingofaburialmounddedicatedtohim:seeinghimwillhelphuman&heavenlybeingsbrightentheirminds,andthatwillbefortheirlong-termwelfare&happiness.ThustheattitudesexpressedonthistopicinthePaliCanon,whentakenintheirentirety,aremorecomplexthanisgenerallyrecognized.

45.Readingchinna-padawiththeThaiedition.46.Thedesiretohaveone’snameannouncedtoaholypersonappearstohave

beenapartofpre-BuddhistdevotionalpracticeinIndia.Thispassage,alongwithothersintheCanon(see,forexample,MN80),indicatesthatitwasquicklyadoptedintoBuddhistdevotionalpracticeaswell.ItlivedoninlaterBuddhistpracticeinthecustomofhavingthedonor’snameinscribedinbas-reliefsandotherofferingsplacednearoronastupa,eveninlocationswherethenamewouldnotbevisibletohumaneyes.

47.ThecommentarynotesthatSubhaddamakesthisstatementbasedonnon-Buddhistpracticesheknewfromhisprevioussectarianaffiliation.

48.TheCullavagga(XI.9)tellsofhowthemonksattheFirstCouncilcouldnotagreeonwhichrulesshouldbeclassedaslesser&minor.Ven.ĀnandahimselfconfessedthatheneglectedtoasktheBuddhaonthispoint.Oneofthemonksmadeamotionthat—becausemanyoftherulesaffectthelaity,andthelaitywouldlookdownonthemonksforrescindingthemaftertheBuddha’sdeath—noneoftherulesshouldberescinded.ThismotionwasadoptedbytheCouncil.

49.AmonknamedChannaisdepictedatseveralspotsintheVinayaasdespisingallothermonksonthegroundsthat“TheBuddhaismine,theDhammaismine,itwasbymyyoungmasterthattheDhammawasrealized.”(Saṅghādisesa12)Thiswouldfitinwiththepost-canonicaltraditionidentifyingChannaasthe

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horsemanwhoaccompaniedtheyoungPrinceSiddharthaonthenightofthelatter’sGreatRenunciation.TworulesintheVinaya—Saṅghādisesa12&Pācittiya12—depicthimasdevious&impossibletoadmonish.Cv.XIreportseventsaftertheParinibbāna,tellingofhownewsofthebrahma-penaltyshockedChannatohissenses.Asaresult,hechangedhiswaysandeventuallybecameanarahant.AsVen.Ānandathenexplainsinthatpassage,thebrahma-penaltywasautomaticallyliftedatthemomentofVen.Channa’sfinalattainment.SN22:90tellsadifferentversionofhowVen.ChannachangedhisattitudeandbrokethroughtotheDhamma.

50.Ven.Ānanda,assumingthattheBuddhahaspassedaway,addressesVen.Anuruddha—hissenior—as“venerablesir,”inlinewiththeBuddha’sinstructions.

51.ThisisoneoftheearthquakesforecastinPartIII.52.SeeAN5:49andAN5:57.53.Thisapparentlyreferstothedevaswhoarenon-returners,livinginthePure

Abodes.54.AdifferentSubhaddafromtheBuddha’slastdirect-witnessdisciple.55.InCullavaggaXI.1,Ven.MahāKassapacitesthisstatementasgoodreasonto

holdacouncilforstandardizingtheDhamma&Vinaya“beforewhatisnot-dhammashinesoutanddhammaisobscured,beforewhatisnot-disciplineshinesoutanddisciplineisobscured;beforethosewhospeakwhatisnot-dhammabecomestrongandthosewhospeakwhatisdhammabecomeweak;beforethosewhospeakwhatisnot-disciplinebecomestrongandthosewhospeakwhatisdisciplinebecomeweak.”ThustheFirstCouncilwasheldduringtheRainsretreatfollowingtheBuddha’sParinibbāna.

56.ThecommentarynotesthatVen.MahāKassapaenteredthefourthjhāna,whichheusedasthebasisforafeatofpsychicpowersothattheBuddha’sfeetwouldappearoutoftheirextensivewrappings.

57.Uptothispointinthenarrative,theBuddha’sbodyiscalledasarīra(singular).Herethenounbecomesplural—withthemeaningof“relics”—andremainspluralfortheremainderofthenarrative.

58.AccordingtotheCommentary,thisclosingpoemwasaddedtothesuttabyeldermonksinSriLanka.TheThai,SriLankan,andBurmeseeditionsendthesuttawithafurther,fairlyanticlimactic,versethatappearstobeanevenlatercomposition:

Altogetherfortyteeth,andallthehead-hairs&body-hairsweretakenbythedevasoneafteranotheraroundtheuniverse.

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TheGreatMeetingMahāSamayaSutta(DN20)

Introduction

ThisdiscourseisaninterestingexampleofthefolkloreofthePaliCanon.ItshowsthatthetendencyofAsianpopularBuddhismtoregardtheBuddhaasaprotectivefigure,andnotjustasateacher,hasitsrootsintheearliestpartofthetradition.Metricalanalysisindicatesthatthelong“tribute”sectionofthisdiscourseisveryold,whiletheversesintheintroductorysection—whichisalsofoundintheSaṁyuttaNikāya—arelater.Thisfitswithamoresubjectivejudgment:thatthetributewasanearliercomposition,towhichtheintroductionwasaddedatalaterdate.Thisjudgmentisbasedonthefactthatthetwosectionsdonotquitefiteachother.TheintroductiontothetributeindicatesthatthereciterofthetributeistheBuddhahimself,whereasthenarrationinthetributeindicatesotherwise.Thestyleofthetribute—withitsrepeatedstanzasandtropes—alsofallsintotheancientgenreofversescelebratingaking’svictoryoverhisenemies

Atanyrate,thisdiscourseistheclosestthinginthePaliCanontoa“who’swho”ofthedevaworlds,andshouldprovideusefulmaterialforanyoneinterestedinthecosmologyofearlyBuddhism.

TheCommentaryreportsthebeliefthatdevasstillenjoyhearingthisdiscoursechantedinPali.Untilrecentlyitwaspartofmanymonks’standardmemorizedrepertoire,tobechantedatweddingsandthededicationofnewbuildings.Eventoday,asmanyofthetraditionsofmemorizationinAsiaseemtobefallingbythewayside,thereareafewmonksandlaypeoplewhochantthisdiscourseregularly.

* * *

IhaveheardthatononeoccasiontheBlessedOnewasdwellingamongtheSakyansatKapilavatthuintheGreatForest,togetherwithalargeSaṅghaofapproximatelyfivehundredmonks,allofthemarahants.Andmostofthedevatāsfromtenworld-systemshadgatheredinordertoseetheBlessedOne&theSaṅghaofmonks.

ThenthethoughtoccurredtofourdevatāsoftheranksfromthePureAbodes:

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“TheBlessedOneisdwellingamongtheSakyansatKapilavatthuintheGreatForest,togetherwithalargeSaṅghaofaboutfivehundredmonks,allofthemarahants.Andmostofthedevatāsfromtenworld-systemshavegatheredinordertoseetheBlessedOne&theSaṅghaofmonks.LetusalsoapproachtheBlessedOneand,onarrival,letuseachspeakaverseinhispresence.”

Then,justasastrongmanmightextendhisflexedarmorflexhisextendedarm,thosedevatāsdisappearedfromamongtheDevasofthePureAbodesandreappearedbeforetheBlessedOne.Havingpaidhomagetohim,theystoodtooneside.Astheywerestandingthere,onedevatārecitedthisverseintheBlessedOne’spresence:

“Agreatmeetinginthewoods:Thedevahostshaveassembled.WehavecometothisDhammameetingtoseetheunvanquishedSaṅgha.”

ThenanotherdevatārecitedthisverseintheBlessedOne’spresence:

“Therethemonksareconcentrated,havestraightenedtheirownminds.Likeacharioteerholdingthereins,thewiseonesguardtheirfaculties.”

ThenanotherdevatārecitedthisverseintheBlessedOne’spresence:

“Havingcutthroughbarrenness,cutthecross-bar,havinguprootedIndra’spillar,unstirred,theywanderaboutpure,unstained,youngnāgas1welltamedbytheOnewithVision.”

ThenanotherdevatārecitedthisverseintheBlessedOne’spresence:

“ThosewhohavegonetotheBuddhaforrefugewillnotgototheplaneofwoe.Ondiscardingthehumanbody,theywillfillthehostsofthedevas.”

ThentheBlessedOneaddressedthemonks:“Monks,mostofthedevatāsfromtenworld-systemshavegatheredinordertoseetheTathāgata&the

Saṅghaofmonks.Thosewho,inthepast,werePureOnes,RightlySelf-awakened,atmosthadtheirdevatā-gatheringlikemineatthepresent.Thosewho,inthefuture,willbePureOnes,RightlySelf-awakened,willatmost

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havetheirdevatā-gatheringlikemineatthepresent.“Iwilltellyouthenamesofthedevahosts.Iwilldescribetoyouthenamesof

thedevahosts.Iwillteachyouthenamesofthedevahosts.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:

Iwillreciteaverseoftribute.Thosewholivewherespiritsdwell,wholiveinmountaincaves,resolute,concentrated,many,likehiddenlions,whohaveovercomehorripilation,white-hearted,pure,serene,&undisturbed:Knowingthatmorethan500ofthemhadcometotheforestofKapilavatthu,theTeacherthensaidtothem,disciplesdelightinginhisinstruction,“Thedevahostshaveapproached.Detectthem,monks!”ListeningtotheAwakenedOne’sinstruction,

theymadeanardenteffort.Knowledgeappearedtothem,visionofnon-humanbeings.Somesaw100,some1,000,some70,000,somehadvisionof100,000non-humanbeings.Somegainedvisionofinnumerabledevas

fillingeverydirection.Realizingallthis,

theOne-with-Visionfeltmovedtospeak.TheTeacherthensaidtothem,disciplesdelightinginhisinstruction,“Thedevahostshaveapproached.Detectthem,monks,asIdescribetheirglories,onebyone.7,000yakkhasinhabitingthelandofKāpilavatthu,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.6,000yakkhasfromtheHimālayas,ofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.FromMountSāta3,000yakkhasofvariedhue,powerful,effulgent,glamorous,prestigious,

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rejoicing,haveapproachedthemonks’forestmeeting.These16,000yakkhasofvariedhuepowerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.500yakkhasfromVessāmitta,ofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.KumbhīrafromRājagaha,whodwellsonMountVepulla,attendedtobymorethan100,000yakkhas—KumbhīrafromRājagaha:He,too,hascometotheforestmeeting.AndDhataraṭṭha,whorulesaskingoftheEasternDirection,aslordofthegandhabbas:Aglorious,greatkingishe,andmanyarehissonsnamedIndra,ofgreatstrength.Powerful,effulgent,glamorous,prestigious,rejoicing,theyhaveapproachedthemonks’forestmeeting.AndVirūḷha,whorulesaskingoftheSouthernDirection,aslordofthekumbaṇḍas:Aglorious,greatkingishe,andmanyarehissonsnamedIndra,ofgreatstrength.Powerful,effulgent,glamorous,prestigious,rejoicing,theyhaveapproachedthemonks’forestmeeting.AndVirūpakkha,whorulesaskingoftheWesternDirection,aslordofthenāgas:Aglorious,greatkingishe,andmanyarehissonsnamedIndra,ofgreatstrength.Powerful,effulgent,glamorous,prestigious,rejoicing,theyhaveapproachedthemonks’forestmeeting.AndKuvera,whorulesaskingoftheNorthernDirection,aslordoftheyakkhas:Aglorious,greatkingishe,andmanyarehissonsnamedIndra,ofgreatstrength.Powerful,effulgent,glamorous,prestigious,rejoicing,theyhaveapproachedthemonks’forestmeeting.DhataraṭṭhafromtheEasternDirection,VirūḷhakafromtheSouth,VirūpakkhafromtheWest,KuverafromtheNorthernDirection:ThesefourGreatKingsencompassingthefourdirections,resplendent,standintheKāpilavatthuforest.

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Theirdeceitfulvassalshavealsocome—deceptive,treacherous—

Māyā,Kuṭeṇḍu,Veṭeṇḍu,ViṭuwithViṭuṭa,Candana,theChiefofSensuality,Kinnughaṇḍu,Nighaṇḍu,Panāda,theMimic,Mātali,thedeva’scharioteer,Cittasenathegandhabba,KingNaḷa,theBullofthePeople,PañcasikhahascomewithTimbaru[andhisdaughter,]Suriyavacchasā[SunDazzle].2These&otherkings,gandhabbaswiththeirkings,rejoicing,haveapproachedthemonks’forestmeeting.ThentherehavealsocomenāgasfromLakeNābhasa,Vesālī&Tacchaka.Kambalas,Assataras,Pāyāgas,&theirkin.AndfromtheRiverYāmunacomestheprestigiousnāga,Dhataraṭṭha.ThegreatnāgaErāvaṇṇa:He,too,hascometotheforestmeeting.

Theywhoswoopdownswiftlyonnāgakings,divine,twice-born,winged,theireyesightpure:(Garuḍas)camefromtheskytothemidstoftheforest.Citra&Supaṇṇaaretheirnames.ButtheBuddhamadethenāgakingssafe,madethemsecurefromSupaṇṇa.Addressingoneanotherwithaffectionatewords,thenāgas&SupaṇṇasmadetheBuddhatheirrefuge.

DefeatedbyIndraofthethunderbolthand,Asurasdwellingintheocean,Vāsava’sbrothers—powerful,prestigious—GreatlyterrifyingKālakañjas,theDānaveghasaasuras,Vepacitti&Sucitti,Pahārāda,withNamucī,andBali’shundredsons,allnamedVeroca,arrayedwithpowerfularmieshaveapproachedtheirhonoredRāhu[andsaid]:“Nowistheoccasion,sir,ofthemonk’sforestmeeting.”Devasofwater,earth,fire,&windhavecomehere.Varuṇas,Vāruṇas,SomatogetherwithYasa,theprestigiousdevasofthehosts

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ofgoodwill&compassionhavecome.Thesetenten-foldhosts,allofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.Veṇḍu[Viṣṇu]&Sahalī,Asama&theYamatwins,thedevasdependentonthemoonsurroundingthemoonhavecome.Thedevasdependentonthesunsurroundingthesunhavecome.Devassurroundingthezodiacstarsandthespritesofthecloudshavecome.Sakka,chiefoftheVasus,theancientdonor,hascome.Thesetenten-foldhosts,allofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.ThencometheSahabhudevas,blazinglikecrestsoffire-flame.TheAriṭṭakas,Rojas,cornflowerblue.Varuṇas&Sahadhammas,Accutas&Anejakas,Sūleyyas&Ruciras,andVāsavanesishavecome.Thesetenten-foldhosts,allofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.Samānas,GreatSamānas,Mānusas,SuperMānusas,thedevascorruptedbyplayhavecome,aswellasdevascorruptedbymind.3Thencomegreen-golddevasandthosewearingred.Pāragas,GreatPāragas,prestigiousdevashavecome.Thesetenten-foldhosts,allofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.Whitedevas,ruddy-greendevas,dawn-devashavecomewiththeVeghanasheadedbydevastotallyinwhite.TheVicakkhaṇashavecome.Sadāmatta,Hāragajas,&theprestigiousmulti-coloreds,Pajunna,thethunderer,whobringsraintothelands:Thesetenten-foldhosts,allofvariedhue,

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powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.TheKhemiyas,Tusitas,&Yāmas,theprestigiousKaṭṭhakas,Lambitakas&Lāmachiefs,theJotināmas&Āsavas,theNimmānaratishavecome,ashavetheParanimmitas.Thesetenten-foldhosts,allofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.These60devagroups,allofvariedhue,havecomearrangedinorder,togetherwithothersinlikemanner(thinking:)“We’llseetheonewhohastranscendedbirth,whohasnobounds,whohascrossedovertheflood,effluent-free,theMightyOne,crossingovertheflood,likethemoonemergingfromthedarkfortnight.”SubrahmāandParamattaBrahmā,togetherwithsonsofthePowerfulOne,SanaṅkumāraandTissa:Theytoohavecometotheforestmeeting.GreatBrahmā,whostandsover1,000Brahmāworlds,whoarosetherespontaneously,effulgent:Prestigiousishe,withaterrifyingbody.4AndtenBrahmāsovereigns,eachthelordofhisownrealm—andintheirmidsthascomeHāritaBrahmāsurroundedbyhisretinue.”WhenallthesedevaswithIndras&Brahmāshadcome,

Māra’sarmycameaswell.NowlookattheDarkOne’sfoolishness![Hesaid:]“Comeseizethem!Bindthem!Tiethemdownwithpassion!Surroundthemoneveryside!Don’tletanyoneatallescape!”Thusthegreatwarlordurgedonhisdarkarmy,slappingthegroundwithhishand,makingahorrendousdin,aswhenastormcloudburstswiththunder,lightning,&torrentsofrain.Butthenhewithdrew—enraged,

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withnoneunderhissway.Realizingallthis,

theOne-with-Visionfeltmovedtospeak.TheTeacherthensaidtothem,disciplesdelightinginhisinstruction,“Māra’sarmyhasapproached.Detectthem,monks!”ListeningtotheAwakenedOne’sinstruction,

theymadeanardenteffort.Thearmyretreatedfromthosewithoutpassion,withoutraisingevenahairontheirbodies.Havingallwonthebattle—prestigious,pastfear—

theyrejoicewithallbeings:disciplesoutstandingamongthehumanrace.

Notes1.Herenāgameans“GreatBeing.”Itisfrequentlyusedinthissenseasan

epithetforarahants.TheversecontainingthislineissetinoneofthemostcomplexmetersfoundinthePaliCanon.

2.SeeDN21.3.DN1reportsthatdevascorruptedbyplayandcorruptedbymind,onfalling

tothehumanstateandthenrememberingtheirpreviouslives,holdviewsofpartialeternalism.Theiraccountsofwhytheyholdtheseviewsincidentallyshowwhat“corruptedbyplay”and“corruptedbymind”mean:

“Thosehonorabledevaswhoarenotcorruptedbyplaydon’tspendanexcessiveamountoftimeindulginginthedelightsoflaughter&play.Becausetheydon’tspendanexcessiveamountoftimeindulginginthedelightsoflaughter&play,theirmindfulnessdoesn’tbecomemuddled.Becauseofunmuddledmindfulness,theydon’tfallfromthatcompany.Theyareconstant,permanent,eternal,notsubjecttochange,andwillstayjustlikethataslongaseternity.Butthoseofuswhowerecorruptedbyplayspentanexcessiveamountoftimeindulginginthedelightsoflaughter&play.Becausewespentanexcessiveamountoftimeindulginginthedelightsoflaughter&play,ourmindfulnessbecamemuddled.Becauseofmuddledmindfulness,wefellfromthatcompanyand—inconstant,impermanent,short-lived,subjecttofalling—havecometothisworld.’”—DN1

“Thosehonorabledevaswhoarenotcorruptedinminddon’tspendanexcessiveamountoftimestaringatoneanother.Becausetheydon’tspendanexcessiveamountoftimestaringatoneanother,theirmindsdon’tbecomecorruptedtowardoneanother.Becausetheyareuncorruptedinmind

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towardoneanother,theydon’tgrowexhaustedinbodyorexhaustedinmind.Theydon’tfallfromthatcompany.Theyareconstant,permanent,eternal,notsubjecttochange,andwillstayjustlikethataslongaseternity.Butthoseofuswhowerecorruptedinmindspentanexcessiveamountoftimestaringatoneanother.Becausewespentanexcessiveamountoftimestaringatoneanother,ourmindsbecamecorruptedtowardoneanother.Becausewewerecorruptedinmindtowardoneanother,wegrewexhaustedinbody&exhaustedinmind.Wefellfromthatcompanyand—inconstant,impermanent,short-lived,subjecttofalling—havecometothisworld.’”—DN1

4.DN1tellshowtheGreatBrahmāappearsspontaneouslyatthebeginningofaneon,andhowheandhisretinuebecomedeludedabouthiscreativepowers:

“Thereultimatelycomesatimewhen,withthepassingofalongstretchoftime,thisworlddevolves.Whentheworldisdevolving,beingsforthemostpartheadtowardtheRadiant(Brahmās).Theretheystay:mind-made,feedingonrapture,self-luminous,coursingthroughtheair,establishedinbeautyforalongstretchoftime.Thenthereultimatelycomesatimewhen,withthepassingofalongstretchoftime,thisworldevolves.Whentheworldisevolving,anemptyBrahmāpalaceappears.Thenacertainbeing—fromtheexhaustionofhislifespanortheexhaustionofhismerit—fallsfromthecompanyoftheRadiantandre-arisesintheemptyBrahmāpalace.Andtherehestillstaysmind-made,feedingonrapture,self-luminous,coursingthroughtheair,establishedinbeautyforalongstretchoftime.

“Afterdwellingtherealoneforalongtime,heexperiencesdispleasure&agitation:‘O,ifonlyotherbeingswouldcometothisworld!’

“Thenotherbeings,throughtheendingoftheirlifespanortheendingoftheirmerit,fallfromthecompanyoftheRadiantandreappearintheBrahmāpalace,inthecompanyofthatbeing.Andtheretheystillstaymind-made,feedingonrapture,self-luminous,coursingthroughtheair,establishedinbeautyforalongstretchoftime.

“Thenthethoughtoccurredtothebeingwhoreappearedfirst:‘IamBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.Thesebeingswerecreatedbyme.Whyisthat?Firstthethoughtoccurredtome,“O,ifonlyotherbeingswouldcometothisworld!”Andthusmydirectionofwillbroughtthesebeingstothisworld.’Asforthebeingswhoreappearlater,thisthoughtoccurredtothem:‘ThisisBrahmā…FatherofAllThatHaveBeenandShallBe.WewerecreatedbythisBrahmā.Whyisthat?We

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sawthatheappearedherebefore,whileweappearedafter.’Thebeingwhoreappearedfirstwasoflongerlifespan,morebeautiful,&moreinfluential,whilethebeingswhoreappearedlaterwereofshorterlifespan,lessbeautiful,&lessinfluential.”—DN1

Seealso:DN11;DN21;SN1:20;SN4;SN5;SN6:1–2;SN6:15;SN9;SN10:12;SN11:3;SN11:5;SN56:11

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Sakka’sQuestions(Excerpt)Sakka-pañhaSutta(DN21)

Introduction

Inthissutta,Sakka,thedevaking,asksquestionsoftheBuddhaconcerningthesourcesofconflict.Theapparentreasonforhisquestionsisalludedtoattheendofthesutta:Hehadrecentlyengagedinawarwiththeasuras—araceofbeingsthat,liketheTitansinGreekmythology—hadchallengedthedevasforcontrolofheaven.Thusthequestionofconflictanditsavoidancewouldunderstandablybehighonhismind.

Thefirstsectionofthesutta,nottranslatedhere,containsonetheprimeexamplesofironichumorintheCanon.Init,Sakkasendsagandhabba—acelestialmusician,aninhabitantofthelowestlevelofthecelestialheavens—tosingasongfortheBuddha,toputhiminthemoodtoconversewithadeva.Thegandhabba,however,knowsonlyonesongrelatedtotheDhamma,asonghecomposedforaladygandhabbashortlybeforetheBuddha’sawakening.Heissopreoccupiedwithsensuallustthat,eventhoughhetriestopleasetheBuddhabymakingreferencestotheBuddhahimselfandtoarahantsinhissong,hesimplyshowshiscompletemisunderstandingoftheirDhamma.

MyladySunDazzle,Irevereyourfather,Timbaru,whosiredsuchalovelylady—

themotherofmyjoy.Asabreezeispleasingtoonewhoissweating,oradrinktoonewhothirsts,you,radiantone,aredeartome,astheDhammaistoanarahant.Likemedicinefortheafflicted,likefoodforthehungry,calmme,lady,likewaterforafireablaze.Asanelephant,overcomebysummer’sheat,plungesintoalotuspond—

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cool,coveredwithstamens&pollen—soIwouldplungeintoyourbosom&breasts.Likeanelephantbeyondthepowerofthegoad,unfazedbylances&hooks,Ihavenosenseofwhat’spropertodo,intoxicatedbytheshapeofyourthighs.Myheartisfilledwithyearning,myheartisutterlychanged.LikeafishhavingswallowedthehookIcannotturnback.O,ladyofgorgeousthighs,

embraceme.Embraceme,

Oladyoflanguideye.Holdmetight,mylovely:

Thatismyhighestwish.Thoughsmallatfirst,mydesire—Oyouofwavyhair—hasgrowntomanifoldpowerlikeanofferingtoanarahant.MaythefruitofthemeritfromdeedsI’vedoneforarahantsripeninbeingwithyou,

ladylovelyineverylimb.MaythefruitofthemeritfromdeedsI’vedoneinalltheworld,ripeninbeingwithyou,

ladylovelyineverylimb.LiketheBuddha—throughjhāna,one-pointed,intent,&mindful,asagelongingforthedeathless—soIlong,SunDazzle,foryou.Asasagewouldrejoiceingainingthesupremeawakening,sowouldI,mylovely,inminglingwithyou.

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IfSakka,lordoftheThirty-three,weretograntmeawish,Iwouldchooseyou,mylady:

Mypassionissostrong.AsIwouldtoaSaltreenotlonginbloom,Ihonor&bowtoyourfather,

Owiseone,whoengenderedsomeonelikeyou.

Afterthiscomicinterlude,SakkaapproachestheBuddha,andthediscussioneventuallyturnsserious.Thatisthepartofthesuttatranslatedhere.

* * *

HavingbeengivenleavebytheBlessedOne,Sakkathedeva-kingaskedhimhisfirstquestion:“Fetteredwithwhat,dearsir—thoughtheythink,‘Maywelivefreefromhostility,freefromviolence,freefromrivalry,freefromillwill,freefromthosewhoarehostile’—dodevas,humanbeings,asuras,nāgas,gandhabbas,&whateverothermanykindsofbeingsthereare,neverthelessliveinhostility,violence,rivalry,illwill,withthosewhoarehostile?”

ThusSakkaaskedhisfirstquestionoftheBlessedOne,andtheBlessedOne,whenasked,replied:“Devas,humanbeings,asuras,nāgas,gandhabbas,&whateverothermanykindsofbeingsthereare,arefetteredwithenvy&stinginess,whichiswhy—eventhoughtheythink,‘Maywelivefreefromhostility,freefromviolence,freefromrivalry,freefromillwill,freefromthosewhoarehostile’—theyneverthelessliveinhostility,violence,rivalry,illwill,withthosewhoarehostile.”

ThustheBlessedOneanswered,havingbeenaskedbySakkathedeva-king.Gratified,Sakkawasdelightedin&expressedhisapprovaloftheBlessedOne’swords:“Soitis,OBlessedOne.Soitis,OOneWell-Gone.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Butwhat,dearsir,isthecauseofenvy&stinginess,whatistheirorigination,whatgivesthembirth,whatistheirsource?Whenwhatexistsdotheycomeintobeing?Whenwhatdoesn’texistdotheynot?”

“Envy&stinginesshavedear-&-not-dearastheircause,havedear-&-not-dearastheirorigination,havedear-&-not-dearaswhatgivesthembirth,havedear-&-

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not-dearastheirsource.Whendear-&-not-dearexist,theycomeintobeing.Whendear-&-not-deararenot,theydon’t.”

“Butwhat,dearsir,isthecauseofdear-&-not-dear,whatistheirorigination,whatgivesthembirth,whatistheirsource?Whenwhatexistsdotheycomeintobeing?Whenwhatdoesn’texistdotheynot?”

“Dear-&-not-dearhavedesireastheircause,havedesireastheirorigination,havedesireaswhatgivesthembirth,havedesireastheirsource.Whendesireexists,theycomeintobeing.Whendesireisnot,theydon’t.”

“Butwhat,dearsir,isthecauseofdesire,whatisitsorigination,whatgivesitbirth,whatisitssource?Whenwhatexistsdoesitcomeintobeing?Whenwhatdoesn’texistdoesitnot?”

“Desirehasthinkingasitscause,hasthinkingasitsorigination,hasthinkingaswhatgivesitbirth,hasthinkingasitssource.Whenthinkingexists,desirecomesintobeing.Whenthinkingisnot,itdoesn’t.”

“Butwhat,dearsir,isthecauseofthinking,whatisitsorigination,whatgivesitbirth,whatisitssource?Whenwhatexistsdoesitcomeintobeing?Whenwhatdoesn’texistdoesitnot?”

“Thinkinghastheperceptions&categoriesofobjectification1asitscause,hastheperceptions&categoriesofobjectificationasitsorigination,hastheperceptions&categoriesofobjectificationaswhatgivesitbirth,hastheperceptions&categoriesofobjectificationasitssource.Whentheperceptions&categoriesofobjectificationexist,thinkingcomesintobeing.Whentheperceptions&categoriesofobjectificationarenot,itdoesn’t.”

“Andhowhashepracticed,dearsir:themonkwhohaspracticedthepracticeleadingtotherightcessationoftheperceptions&categoriesofobjectification?”

“Joyisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.Griefisoftwosorts:tobepursued&nottobepursued.Equanimityisoftwosorts:tobepursued&nottobepursued.2

“‘Joyisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofafeelingofjoy,‘AsIpursuethisjoy,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofjoyisnottobepursued.Whenoneknowsofafeelingofjoy,‘AsIpursuethisjoy,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofjoyistobepursued.Andthissortofjoymaybeaccompaniedbydirectedthought&evaluationorfreeofdirectedthought&evaluation.Ofthetwo,thelatteristhemorerefined.‘Joyisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Griefisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswas

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itsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofafeelingofgrief,‘AsIpursuethisgrief,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofgriefisnottobepursued.Whenoneknowsofafeelingofgrief,‘AsIpursuethisgrief,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofgriefistobepursued.Andthissortofgriefmaybeaccompaniedbydirectedthought&evaluationorfreeofdirectedthought&evaluation.Ofthetwo,thelatteristhemorerefined.‘Griefisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Equanimityisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofafeelingofequanimity,‘AsIpursuethisequanimity,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofequanimityisnottobepursued.Whenoneknowsofafeelingofequanimity,‘AsIpursuethisequanimity,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofequanimityistobepursued.Andthissortofequanimitymaybeaccompaniedbydirectedthought&evaluationorfreeofdirectedthought&evaluation.Ofthetwo,thelatteristhemorerefined.‘Equanimityisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“Thisishowhehaspracticed,deva-king:themonkwhohaspracticedthepracticeleadingtotherightcessationoftheperceptions&categoriesofobjectification.”

ThustheBlessedOneanswered,havingbeenaskedbySakkathedeva-king.Gratified,Sakkawasdelightedin&expressedhisapprovaloftheBlessedOne’swords:“Soitis,OBlessedOne.Soitis,OOneWell-Gone.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Buthowhashepracticed,dearsir:themonkwhohaspracticedforrestraintinthePāṭimokkha?”

“Bodilyconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.Verbalconductisoftwosorts:tobepursued&nottobepursued.Searchingisoftwosorts:tobepursued&nottobepursued.

“‘Bodilyconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofbodilyconduct,‘AsIpursuethisbodilyconduct,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofbodilyconductisnottobepursued.Whenoneknowsofbodilyconduct,‘AsIpursue

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thisbodilyconduct,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofbodilyconductistobepursued.‘Bodilyconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Verbalconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofverbalconduct,‘AsIpursuethisverbalconduct,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofverbalconductisnottobepursued.Whenoneknowsofverbalconduct,‘AsIpursuethisverbalconduct,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofverbalconductistobepursued.‘Verbalconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Searchingisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofasearch,‘AsIpursuethissearch,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofsearchisnottobepursued.Whenoneknowsofasearch,‘AsIpursuethissearch,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofsearchistobepursued.‘Searchingisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.3

“Thisishowhehaspracticed,deva-king:themonkwhohaspracticedthepracticeforrestraintinthePāṭimokkha.”

ThustheBlessedOneanswered,havingbeenaskedbySakkathedeva-king.Gratified,Sakkawasdelightedin&expressedhisapprovaloftheBlessedOne’swords:“Soitis,OBlessedOne.Soitis,OOneWell-Gone.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Buthowhashepracticed,dearsir:themonkwhohaspracticedforrestraintwithregardtothesensefaculties?”

“Formscognizablebytheeyeareoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.Soundscognizablebytheear….Aromascognizablebythenose….Flavorscognizablebythetongue….Tactilesensationscognizablebythebody….Ideascognizablebytheintellectareoftwosorts:tobepursued&nottobepursued.”

Whenthiswassaid,Sakkathedeva-kingsaidtotheBlessedOne,“Dearsir,IunderstandthedetailedmeaningoftheBlessedOne’sbriefstatement.If,asonepursuesacertaintypeofformcognizablebytheeye,unskillfulmentalqualities

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increase,andskillfulmentalqualitiesdecline,thatsortofformcognizablebytheeyeisnottobepursued.Butif,asonepursuesacertaintypeofformcognizablebytheeye,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,thatsortofformcognizablebytheeyeistobepursued.

“If,asonepursuesacertaintypeofsoundcognizablebytheear….“If,asonepursuesacertaintypeofaromacognizablebythenose….“If,asonepursuesacertaintypeofflavorcognizablebythetongue….“If,asonepursuesacertaintypeoftactilesensationcognizablebythebody….“If,asonepursuesacertaintypeofideacognizablebytheintellect,unskillful

mentalqualitiesincrease,andskillfulmentalqualitiesdecline,thatsortofideacognizablebytheintellectisnottobepursued.Butif,asonepursuesacertaintypeofideacognizablebytheintellect,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,thatsortofideacognizablebytheintellectistobepursued.

“ThisishowIunderstandthedetailedmeaningoftheBlessedOne’sbriefstatement.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Dearsir,doallcontemplatives&brahmansteachthesamedoctrine,adheretothesameprecepts,desirethesamething,aimatthesamegoal?”

“No,deva-king,notallcontemplatives&brahmansteachthesamedoctrine,adheretothesameprecepts,desirethesamething,aimatthesamegoal.”

“Why,dearsir,don’tallcontemplatives&brahmansteachthesamedoctrine,adheretothesameprecepts,desirethesamething,aimatthesamegoal?”

“Theworldismadeupofmanyproperties,variousproperties.Becauseofthemany&variouspropertiesintheworld,thenwhicheverpropertylivingbeingsgetfixatedon,theybecomeentrenched&latchontoit,saying,‘Onlythisistrue;anythingelseisworthless.’Thisiswhynotallcontemplatives&brahmansteachthesamedoctrine,adheretothesameprecepts,desirethesamething,aimatthesamegoal.”

“But,dearsir,areallcontemplatives&brahmansutterlycomplete,utterlyfreefrombonds,followersoftheutterlyholylife,utterlyconsummate?”

“No,deva-king,notallcontemplatives&brahmansareutterlycomplete,utterlyfreefrombonds,followersoftheutterlyholylife,utterlyconsummate.”

“Butwhy,dearsir,arenotallcontemplatives&brahmansutterlycomplete,utterlyfreefrombonds,followersoftheutterlyholylife,utterlyconsummate?”

“Thosemonkswhoarereleasedthroughthetotalendingofcravingarethe

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oneswhoareutterlycomplete,utterlyfreefrombonds,followersoftheutterlyholylife,utterlyconsummate.Thisiswhynotallcontemplatives&brahmansareutterlycomplete,utterlyfreefrombonds,followersoftheutterlyholylife,utterlyconsummate.”

ThustheBlessedOneanswered,havingbeenaskedbySakkathedeva-king.Gratified,Sakkawasdelightedin&expressedhisapprovaloftheBlessedOne’swords:“Soitis,OBlessedOne.Soitis,OOneWell-Gone.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,saidtohim:“Yearningisadisease,yearningisaboil,yearningisanarrow.Itseducesone,drawingoneintothisorthatstateofbeing,whichiswhyoneisreborninhighstates&low.Whereasotheroutsidecontemplatives&brahmansgavemenochancetoaskthemthesequestions,theBlessedOnehasansweredatlength,sothathehasremovedthearrowofmyuncertainty&perplexity.”

“Deva-king,doyourecallhavingaskedothercontemplatives&brahmansthesequestions?”

“Yes,lord,Irecallhavingaskedothercontemplatives&brahmansthesequestions.”

“Ifit’snoinconvenience,couldyoutellmehowtheyanswered?”“It’snoinconveniencewhensittingwiththeBlessedOneoronewhoislike

him.”“Thentellme,deva-king.”“HavinggonetothosewhomIconsideredtobecontemplatives&brahmans

livinginisolateddwellingsinthewilderness,Iaskedthemthesequestions.Butwhenaskedbyme,theywereataloss.Beingataloss,theyaskedmeinreturn,‘Whatisyourname?’

“Beingasked,Iresponded,‘I,dearsir,amSakka,thedeva-king.’“Sotheyquestionedmefurther,‘Butwhatkammadidyoudotoattaintothis

state?’“SoItaughtthemtheDhammaasfarasIhadheard&masteredit.Andthey

weregratifiedwithjustthismuch:‘WehaveseenSakka,thedeva-king,andhehasansweredourquestions!’So,insteadofmybecomingtheirdisciple,theysimplybecamemine.ButI,lord,amtheBlessedOne’sdisciple,astream-winner,steadfast,neveragaindestinedforstatesofwoe,headedforself-awakening.”

“Deva-king,doyourecalleverhavingpreviouslyexperiencedsuchhappiness&joy?”

“Yes,lord,Ido.”

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“Andhowdoyourecalleverhavingpreviouslyexperiencedsuchhappiness&joy?”

“Once,lord,thedevas&asuraswerearrayedinbattle.Andinthatbattlethedevaswon,whiletheasuraslost.Havingwonthebattle,asthevictorinthebattle,thisthoughtoccurredtome:‘Whateverhasbeenthedivinenourishmentoftheasuras,whateverhasbeenthedivinenourishmentofthedevas,thedevaswillnowenjoybothofthem.’Butmyattainmentofhappiness&joywasinthesphereofviolence&weapons.Itdidn’tleadtodisenchantment,todispassion,tocessation,tostilling,todirectknowledgetoself-awakening,toUnbinding.Butmyattainmentofhappiness&joyonhearingtheBlessedOne’sDhammaisinthesphereofnoviolence,thesphereofnoweapons.Itleadstodisenchantment,todispassion,tocessation,tostilling,todirectknowledgetoself-awakening,toUnbinding.”

…ThenSakka,thedeva-king,touchedtheearthwithhishandandsaidthree

times,“HomagetotheWorthyOne,theBlessedOne,theRightlySelf-awakenedOne!HomagetotheWorthyOne,theBlessedOne,theRightlySelf-awakenedOne!HomagetotheWorthyOne,theBlessedOne,theRightlySelf-awakenedOne!”

Whilethisexplanationwasbeinggiven,therearosetoSakkathedustless,stainlessDhammaeye—“Whateverissubjecttooriginationisallsubjecttocessation”—asitalsodidto[hisfollowingof]80,000otherdevas.

SuchwerethequestionsthattheBlessedOneansweredatSakka’sbidding.Andsothisdiscourseiscalled“Sakka’sQuestions.”

Notes1.Objectification=papañca.Thetendencyofthemindtoproliferateissuesfrom

thesenseof“Iamthethinker.”Thistermcanalsobetranslatedasself-reflexivethinking,reification,falsification,distortion,elaboration,orexaggeration.Inthediscourses,itisfrequentlyusedinanalysesofthepsychologyofconflict.Thecategoriesofobjectificationincludethecategoriesofinappropriateattention(seeMN2):being/not-being,me/not-me,mine/not-mine,doer/done-to.Theperceptionsofobjectificationincludesuchthoughtsas“Thisisme.Thisismine.Thisismyself.”Theseperceptionsandcategoriesturnbackonthepersonwhoallowsthemtoproliferate,givingrisetointernalconflict&strife,whichthenexpandoutward.Formoreontheseterms,seeMN18.

2.Formoreonthistopic,seeMN101and137.3.Formoreonthistopic,seeMN26.

Seealso:SN11:3;SN11:5

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TheGreatEstablishingofMindfulnessDiscourseMahāSatipaṭṭhānaSutta(DN22)

Introduction

Satipaṭṭhāna—theestablishing(upaṭṭhāna)ofmindfulness(sati)—isameditativetechniquefortrainingthemindtokeepmindfulnessfirmlyestablishedinaparticularframeofreferenceinallitsactivities.Thetermsatiisrelatedtotheverbsarati,torememberortokeepinmind.Itissometimestranslatedasnon-reactiveawareness,freefromagendas,simplypresentwithwhateverarises,buttheformulaforsatipaṭṭhānadoesn’tsupportthattranslation.Non-reactiveawarenessisactuallyanaspectofequanimity,oneofthementalqualitiesfosteredinthecourseofsatipaṭṭhāna.Theactivityofsatipaṭṭhāna,however,definitelyhasamotivatingagenda:thedesireforawakening,whichisclassednotasacauseofsuffering,butaspartofthepathtoitsending(seeSN51:15).Theroleofmindfulnessistokeepthemindproperlyfocusedinframesofreferencethatwillgiveitguidanceinwhatpresenteventstodevelop,andwhichonestoabandon,soastokeepitonthepath.Tomakeananalogy,awakeningislikeamountainonthehorizon,thedestinationtowhichyouaredrivingacar.Mindfulnessiswhatrememberstokeepattentionfocusedontheroadtothemountain,ratherthanlettingitstayfocusedonglimpsesofthemountainorgetdistractedbyotherpathsleadingawayfromtheroad.

Satipaṭṭhānaplaysaroleinmanyformulationsofthepathtoawakening.Inthenobleeightfoldpath,itistheseventhfactor,followingonrighteffortandleadingtorightconcentration.Inthefivestrengthsandfivefaculties,itisthethirdfactor,followingonpersistenceandleadingtoconcentration.Inthesevenfactorsforawakening,itisthefirstfactor,providingafoundationfortheremainingsixfactors:analysisofqualities,persistence,rapture,calm,concentration,andequanimity.

ThefollowingsuttacontainsthelongesttreatmentofsatipaṭṭhānafoundintheCanon.However,despiteitslength,itstreatmentofthetopicisfarfromcomplete.Thispartlyhastodowiththenatureofthetopicitself.AstheBuddhastatesinMN12:

“Sāriputta,supposethatIhadfourdiscipleswitha100-yearlifespan,livingfor100years,andendowedwithexcellentmindfulness,retention,

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recall,&keennessofdiscernment.Justasanarcherwithagoodbow—trained,dexterous,&practiced—couldeasilyshootalightarrowacrosstheshadowofapalmyratree,they—endowedwiththatgreatanextentofmindfulness,thatgreatanextentofretention,thatgreatanextentofrecall,&thatkeennessofdiscernment—wouldaskmeonequestionafteranotheronthefourestablishingsofmindfulness.AndI,askedagain&again,wouldanswer.Answered,theywouldrememberwhatIhadanswered,andtheywouldn’tcounter-questionmeaboutitasecondtimemore.Asidefromeating,drinking,chewing,&savoring,asidefromurinating&defecating,asidefromrelievingsleepiness&weariness,therewouldbenoendingoftheTathāgata’sDhammateaching,therewouldbenoendingoftheTathāgata’sphrasingofDhammastatements,therewouldbenoendingoftheTathāgata’squick-wittedness(inanswering)questions;butthosefourdisciplesofmine,withtheir100-yearlifespan,livingfor100years,woulddiewiththepassingof100years.”

AlthoughthemainthrustofthispassageconcernstheextentoftheBuddha’sknowledge,italsomakesanimportantstatementabouthowvastthetopicofsatipaṭṭhānais:Evenwithonehundredyearsofquestioning,youcouldn’texhaustit.

ThefactthatDN22’streatmentofthesatipaṭṭhānaisincompleteisalsoapparentfromtheorganizationofthesutta:TheBuddhastartswithastatementofthestandardshortformulaforsatipaṭṭhāna:“Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.”However,thequestionsposedandansweredinthecourseofthesuttaexplainandexpandononlypartoftheformula:whatitmeansto“remainedfocused”oneachoftheframesofreferencein&ofitself.Amongotherthings,thereisnodiscussionofhowardencyfunctionsinthepractice,ofwhatitmeanstosubduegreedanddistresswithreferencetotheworld,ofhowthevariousframesofreferenceinteractinpractice,norofwhatthestagesinthepracticeare.Forthisinformation,wehavetolookatothertreatmentsofthesetopicsfoundelsewhereintheCanon.

Forinstance,MN118makestheimportantpointthatfocusingonthebreathcanbringallfourframesofreferenceintoplaysimultaneously.Inotherwords,thebodyin&ofitselfisthemainframeofreference,andtheremainingthreebuildonit.SN47:40mentionstwostagesinthepractice—theestablishingofmindfulnessandthedevelopmentoftheestablishingofmindfulness—addingthatthesecondstageisaccomplishedbydevelopingalleightfactorsofthenobleeightfoldpath.Amongotherthings,thismeansthatnotonlydoestheestablishingofmindfulnessprovideafoundationforrightconcentration—thefourjhānas—butthemasteryofthefourjhānas

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alsohelpstodeveloptheestablishingofmindfulnessevenfurther.WhenwecompareSN47:40withoneoftherefrainsinDN22,wefindthreestages

insatipaṭṭhānapractice.Thefirststage,asappliedtothebody,isthis:

Themonkremainsfocusedonthebodyin&ofitself—ardent,alert,andmindful—subduinggreedanddistresswithreferencetotheworld.

Thethreequalitiesatthecenterofthisformulaarealsocentraltothepracticeofsatipaṭṭhāna.SN16:2showsthatardencyisdirectlyrelatedtothepracticeofrighteffort.Thusmindfulnesskeepstheproperframeofreferenceinmind,alertnesswatcheseventsrelatedtothatframeofreference,andthesetwoqualitiestogethergiveguidancetoardencysothatitcan,inlinewithrighteffort,abandonthingsthatneedtobeabandoned,andtodevelopthosethatneedtobedeveloped.

Althoughsatipaṭṭhānapracticeisoftensaidtobeseparatefromthepracticeofjhāna,anumberofsuttas—suchasMN125andAN8:63—equatethesuccessfulcompletionofthisfirststagewiththeattainmentofthefirstlevelofjhāna.Thispointisconfirmedbythemanysuttas—MN118amongthem—describinghowthepracticeofsatipaṭṭhānabringstocompletionthefactorsforawakening,whichcoincidewiththefactorsofjhāna.

Thesecondstageofsatipaṭṭhānapractice—thedevelopmentofsatipaṭṭhāna—isthis:

Oneremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.

Theword“origination,”here,doesnotmeanthatoneisfocusedsimplyonthearisingofphenomena.Instead,itmeansbeingfocusedonhowphenomenaariseinconnectionwithcauses.The“phenomenonoforiginationandpassingaway”coverseventseitherdirectlyorindirectlyrelatedtoone’schosenframeofreference.“Directly”meanschangesintheframeofreferenceitself.Forinstance,whenfocusedonthebody,onemaynoticewhatcausesbreathsensationstoariseandpassawaywithinit.“Indirectly,”here,meanseventsinanyoftheotherthreeframesofreferenceastheyrelatetothebody.Forexample,onemightnoticewhatcausesfeelingsofpleasureormentalstatesofirritationtoariseandpassawayinconnectiontoeventsinthebody.Oronemightnoticelapsesofmindfulnessinone’sfocusonthebody.

Ofcourse,toseecausalrelationsrequiresthatthemeditatorconsciouslytrytoeffectchangesinevents,toseewhicheventsactuallyhaveacausalrelationshiptooneanotherandwhichonesdon’t.Hereagain,ardencyinthepracticeofrighteffortandrightconcentrationiswhatallowsforthissortofunderstandingtoarise.

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Ineverycase,whenskillfulorunskillfulmentalqualities—suchasthefactorsforawakeningorthehindrances—ariseandpassaway,oneisencouragedtofosterthefactorsthatstrengthenjhānaandeliminatethosethatweakenit.Thismeansactivelygettingengagedinmaximizingskillfulmentalqualitiesandminimizingunskillfulones.Onethusdevelopsinsightintotheprocessoforiginationandpassingawaybytakinganactiveandsensitiveroleintheprocess,justasyoulearnabouteggsbytryingtocookwiththem,gatheringexperiencefromyoursuccessesandfailuresinattemptingincreasinglydifficultdishes.

Asthisprocessleadstostrongerandmorerefinedstatesofconcentration,itmakesonesensitivetothefactthatthegrosserone’sparticipationintheprocessoforiginationandpassingawayinthemind,thegrosserthelevelofstressthatresults.Thisleadsonetoletgo,firstofgrosserlevelsofparticipation,andthenincreasinglyrefinedonesasoneisabletodetectthem,leadingtothethirdandfinalstageinsatipaṭṭhānapractice:

Orhismindfulnessthat‘Thereisabody’ismaintained(simply)totheextentofknowledge&recollection.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.

ThisstagecorrespondstoamodeofperceptionthattheBuddhainMN121terms“entryintoemptiness”:

Thusheregardsit[thismodeofperception]asemptyofwhateverisnotthere.Whateverremains,hediscernsaspresent:“Thereisthis.”

Thisistheculminatingequipoisewherethepathofthepracticeopenstoastateofnon-fashioning(atammayatā—seeMN137)andfromtheretothefruitofawakeningandrelease.

Thesefewexamplesshowhowimportantitis,inreadingthissutta,torememberthatitstreatmentofsatipaṭṭhāna,thoughextensive,isincompleteandneedstobeunderstoodintermsofthelargercontextofteachingsprovidedbytheCanononalltheotherfactorsofthepath.

Thenotestothissuttaprovidesomebeginningguidanceinwheretolookforthisfurtherinformation,asdotherecommendedsuttareadingslistedattheend.

* * *

IhaveheardthatononeoccasiontheBlessedOnewasstayingintheKurucountry.NowthereisatownoftheKuruscalledKammāsadhamma.TheretheBlessedOneaddressedthemonks,“Monks.”

“Lord,”themonksrespondedtohim.TheBlessedOnesaid:“Thisisthedirectpath1forthepurificationofbeings,

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fortheovercomingofsorrow&lamentation,forthedisappearanceofpain&distress,fortheattainmentoftherightmethod,&fortherealizationofunbinding—inotherwords,thefourestablishingsofmindfulness.Whichfour?

“Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,2alert,3&mindful4—subduinggreed&distresswithreferencetotheworld.5

A. Body

“Andhowdoesamonkremainfocusedonthebodyin&ofitself?[1]“Thereisthecasewhereamonk—havinggonetothewilderness,tothe

shadeofatree,ortoanemptybuilding—sitsdownfoldinghislegscrosswise,holdinghisbodyerectandestablishingmindfulnesstothefore.6Alwaysmindful,hebreathesin;mindfulhebreathesout.

“Breathinginlong,hediscerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’Orbreathinginshort,hediscerns,‘Iambreathinginshort’;orbreathingoutshort,hediscerns,‘Iambreathingoutshort.’Hetrainshimself,‘Iwillbreatheinsensitivetotheentirebody’;7hetrainshimself,‘Iwillbreatheoutsensitivetotheentirebody.’Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication’;8hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’Justasadexterousturnerorhisapprentice,whenmakingalongturn,discerns,‘Iammakingalongturn,’orwhenmakingashortturndiscerns,‘Iammakingashortturn’;inthesamewaythemonk,whenbreathinginlong,discerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’…Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication’;hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

[2]“Andfurther,whenwalking,themonkdiscerns,‘Iamwalking.’When

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standing,hediscerns,‘Iamstanding.’Whensitting,hediscerns,‘Iamsitting.’Whenlyingdown,hediscerns,‘Iamlyingdown.’Orhoweverhisbodyisdisposed,thatishowhediscernsit.

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

[3]“Andfurther,whengoingforward&returning,hemakeshimselffullyalert;whenlookingtoward&lookingaway…whenflexing&extendinghislimbs…whencarryinghisoutercloak,hisupperrobe,&hisbowl…wheneating,drinking,chewing,&savoring…whenurinating&defecating…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselffullyalert.

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

[4]“Andfurther…justasifasackwithopeningsatbothendswerefullofvariouskindsofgrain—wheat,rice,mungbeans,kidneybeans,sesameseeds,huskedrice—andamanwithgoodeyesight,pouringitout,weretoreflect,‘Thisiswheat.Thisisrice.Thesearemungbeans.Thesearekidneybeans.Thesearesesameseeds.Thisishuskedrice,’inthesameway,themonkreflectsonthisverybodyfromthesolesofthefeetonup,fromthecrownoftheheadondown,surroundedbyskinandfullofvariouskindsofuncleanthings:‘Inthisbodythereareheadhairs,bodyhairs,nails,teeth,skin,flesh,tendons,bones,bonemarrow,kidneys,heart,liver,pleura,spleen,lungs,largeintestines,smallintestines,gorge,feces,bile,phlegm,pus,blood,sweat,fat,tears,skin-oil,saliva,mucus,fluidinthejoints,urine.’

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebody

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in&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

[5]“Andfurther…justasadexterousbutcherorhisapprentice,havingkilledacow,wouldsitatacrossroadscuttingitupintopieces,themonkreflectsonthisverybody—howeveritstands,howeveritisdisposed—intermsofproperties:‘Inthisbodythereistheearthproperty,theliquidproperty,thefireproperty,&thewindproperty.’9

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

[6]“Andfurther,asifheweretoseeacorpsecastawayinacharnelground—oneday,twodays,threedaysdead—bloated,livid,&festering,heappliesittothisverybody,‘Thisbody,too:Suchisitsnature,suchisitsfuture,suchitsunavoidablefate.’

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

“Oragain,asifheweretoseeacorpsecastawayinacharnelground,beingchewedbycrows,beingchewedbyvultures,beingchewedbyhawks,beingchewedbydogs,beingchewedbyhyenas,beingchewedbyvariousothercreatures…askeletonsmearedwithflesh&blood,connectedwithtendons…afleshlessskeletonsmearedwithblood,connectedwithtendons…askeleton

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withoutfleshorblood,connectedwithtendons…bonesdetachedfromtheirtendons,scatteredinalldirections—hereahandbone,thereafootbone,hereashinbone,thereathighbone,hereahipbone,thereabackbone,herearib,thereachestbone,hereashoulderbone,thereaneckbone,hereajawbone,thereatooth,hereaskull…theboneswhitened,somewhatlikethecolorofshells…thebonespiledup,morethanayearold…thebonesdecomposedintoapowder:Heappliesittothisverybody,‘Thisbody,too:Suchisitsnature,suchisitsfuture,suchitsunavoidablefate.’

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

B. Feelings

“Andhowdoesamonkremainfocusedonfeelingsin&ofthemselves?Thereisthecasewhereamonk,whenfeelingapainfulfeeling,discerns,‘Iamfeelingapainfulfeeling.’Whenfeelingapleasantfeeling,hediscerns,‘Iamfeelingapleasantfeeling.’Whenfeelinganeither-painful-nor-pleasantfeeling,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeeling.’

“Whenfeelingapainfulfeelingoftheflesh,hediscerns,‘Iamfeelingapainfulfeelingoftheflesh.’Whenfeelingapainfulfeelingnotoftheflesh,hediscerns,‘Iamfeelingapainfulfeelingnotoftheflesh.’Whenfeelingapleasantfeelingoftheflesh,hediscerns,‘Iamfeelingapleasantfeelingoftheflesh.’Whenfeelingapleasantfeelingnotoftheflesh,hediscerns,‘Iamfeelingapleasantfeelingnotoftheflesh.’Whenfeelinganeither-painful-nor-pleasantfeelingoftheflesh,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeelingoftheflesh.’Whenfeelinganeither-painful-nor-pleasantfeelingnotoftheflesh,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeelingnotoftheflesh.’10

“Inthiswayheremainsfocusedinternallyonfeelingsin&ofthemselves,orexternallyonfeelingsin&ofthemselves,orbothinternally&externallyonfeelingsin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtofeelings,onthephenomenonofpassingawaywithregardtofeelings,oronthephenomenonoforigination&passingawaywith

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regardtofeelings.Orhismindfulnessthat‘Therearefeelings’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonfeelingsin&ofthemselves.

C. Mind

“Andhowdoesamonkremainfocusedonthemindin&ofitself?Thereisthecasewhereamonk,whenthemindhaspassion,discerns,‘Themindhaspassion.’Whenthemindiswithoutpassion,hediscerns,‘Themindiswithoutpassion.’Whenthemindhasaversion,hediscerns,‘Themindhasaversion.’Whenthemindiswithoutaversion,hediscerns,‘Themindiswithoutaversion.’Whenthemindhasdelusion,hediscerns,‘Themindhasdelusion.’Whenthemindiswithoutdelusion,hediscerns,‘Themindiswithoutdelusion.’11

“Whenthemindisconstricted,hediscerns,‘Themindisconstricted.’Whenthemindisscattered,hediscerns,‘Themindisscattered.’12Whenthemindisenlarged,13hediscerns,‘Themindisenlarged.’Whenthemindisnotenlarged,hediscerns,‘Themindisnotenlarged.’Whenthemindissurpassed,hediscerns,‘Themindissurpassed.’Whenthemindisunsurpassed,hediscerns,‘Themindisunsurpassed.’Whenthemindisconcentrated,hediscerns,‘Themindisconcentrated.’Whenthemindisnotconcentrated,hediscerns,‘Themindisnotconcentrated.’Whenthemindisreleased,14hediscerns,‘Themindisreleased.’Whenthemindisnotreleased,hediscerns,‘Themindisnotreleased.’

“Inthiswayheremainsfocusedinternallyonthemindin&ofitself,orexternallyonthemindin&ofitself,orbothinternally&externallyonthemindin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothemind,onthephenomenonofpassingawaywithregardtothemind,oronthephenomenonoforigination&passingawaywithregardtothemind.Orhismindfulnessthat‘Thereisamind’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthemindin&ofitself.

D. Mental Qualities

“Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselves?

[1]“Thereisthecasewhereamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefivehindrances.Andhowdoesamonk

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remainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefivehindrances?Thereisthecasewhere,therebeingsensualdesirepresentwithin,amonkdiscerns,‘Thereissensualdesirepresentwithinme.’Or,therebeingnosensualdesirepresentwithin,hediscerns,‘Thereisnosensualdesirepresentwithinme.’Hediscernshowthereisthearisingofunarisensensualdesire.Andhediscernshowthereistheabandoningofsensualdesireonceithasarisen.15Andhediscernshowthereisnofurtherappearanceinthefutureofsensualdesirethathasbeenabandoned.[Thesameformulaisrepeatedfortheremaininghindrances:illwill,sloth&drowsiness,restlessness&anxiety,anduncertainty.]

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefivehindrances.

[2]“Andfurther,themonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefiveclinging-aggregates.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefiveclinging-aggregates?Thereisthecasewhereamonk[discerns]:‘Suchisform,suchitsorigination,suchitsdisappearance.Suchisfeeling…Suchisperception…Sucharefabrications…Suchisconsciousness,suchitsorigination,suchitsdisappearance.’16

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefiveclinging-aggregates.

[3]“Andfurther,themonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothesixfoldinternal&externalsensemedia.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothesixfoldinternal&externalsensemedia?Thereisthecasewhere

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hediscernstheeye,hediscernsforms,hediscernsthefetterthatarisesdependentonboth.17Hediscernshowthereisthearisingofanunarisenfetter.Andhediscernshowthereistheabandoningofafetteronceithasarisen.Andhediscernshowthereisnofurtherappearanceinthefutureofafetterthathasbeenabandoned.[Thesameformulaisrepeatedfortheremainingsensemedia:ear,nose,tongue,body,&intellect.]

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothesixfoldinternal&externalsensemedia.

[4]“Andfurther,themonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothesevenfactorsforawakening.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothesevenfactorsforawakening?Thereisthecasewhere,therebeingmindfulnessasafactorforawakeningpresentwithin,hediscerns,‘Mindfulnessasafactorforawakeningispresentwithinme.’Or,therebeingnomindfulnessasafactorforawakeningpresentwithin,hediscerns,‘Mindfulnessasafactorforawakeningisnotpresentwithinme.’Hediscernshowthereisthearisingofunarisenmindfulnessasafactorforawakening.Andhediscernshowthereistheculminationofthedevelopmentofmindfulnessasafactorforawakeningonceithasarisen.18[Thesameformulaisrepeatedfortheremainingfactorsforawakening:analysisofqualities,persistence,rapture,calm,concentration,&equanimity.]

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothesevenfactorsfor

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awakening.[5]“Andfurther,themonkremainsfocusedonmentalqualitiesin&of

themselveswithreferencetothefournobletruths.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefournobletruths?Thereisthecasewherehediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress.’19

[a]“Nowwhatisthenobletruthofstress?Birthisstressful,agingisstressful,deathisstressful;sorrow,lamentation,pain,distress,&despairarestressful;associationwiththeunbelovedisstressful;separationfromthelovedisstressful;notgettingwhatiswantedisstressful.Inshort,thefiveclinging-aggregatesarestressful.

“Andwhatisbirth?Whateverbirth,takingbirth,descent,coming-to-be,coming-forth,appearanceofaggregates,&acquisitionof[sense]spheresofthevariousbeingsinthisorthatgroupofbeings,thatiscalledbirth.

“Andwhatisaging?Whateveraging,decrepitude,brokenness,graying,wrinkling,declineoflife-force,weakeningofthefacultiesofthevariousbeingsinthisorthatgroupofbeings,thatiscalledaging.

“Andwhatisdeath?Whateverdeceasing,passingaway,breakingup,disappearance,dying,death,completionoftime,breakupoftheaggregates,castingoffofthebody,interruptioninthelifefacultyofthevariousbeingsinthisorthatgroupofbeings,thatiscalleddeath.

“Andwhatissorrow?Whateversorrow,sorrowing,sadness,inwardsorrow,inwardsadnessofanyonesufferingfrommisfortune,touchedbyapainfulthing,thatiscalledsorrow.

“Andwhatislamentation?Whatevercrying,grieving,lamenting,weeping,wailing,lamentationofanyonesufferingfrommisfortune,touchedbyapainfulthing,thatiscalledlamentation.

“Andwhatispain?Whateverisexperiencedasbodilypain,bodilydiscomfort,painordiscomfortbornofbodilycontact,thatiscalledpain.

“Andwhatisdistress?Whateverisexperiencedasmentalpain,mentaldiscomfort,painordiscomfortbornofmentalcontact,thatiscalleddistress.

“Andwhatisdespair?Whateverdespair,despondency,desperationofanyonesufferingfrommisfortune,touchedbyapainfulthing,thatiscalleddespair.

“Andwhatisthestressofassociationwiththeunbeloved?Thereisthecasewhereundesirable,unpleasing,unattractivesights,sounds,aromas,flavors,ortactilesensationsoccurtoone;oronehasconnection,contact,relationship,interactionwiththosewhowishoneill,whowishforone’sharm,whowishfor

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one’sdiscomfort,whowishonenosecurityfromtheyoke.Thisiscalledthestressofassociationwiththeunbeloved.

“Andwhatisthestressofseparationfromtheloved?Thereisthecasewheredesirable,pleasing,attractivesights,sounds,aromas,flavors,ortactilesensationsdonotoccurtoone;oronehasnoconnection,nocontact,norelationship,nointeractionwiththosewhowishonewell,whowishforone’sbenefit,whowishforone’scomfort,whowishonesecurityfromtheyoke,norwithone’smother,father,brother,sister,friends,companions,orrelatives.Thisiscalledthestressofseparationfromtheloved.

“Andwhatisthestressofnotgettingwhatiswanted?Inbeingssubjecttobirth,thewisharises,‘O,maywenotbesubjecttobirth,andmaybirthnotcometous.’Butthisisnottobeachievedbywishing.Thisisthestressofnotgettingwhatiswanted.Inbeingssubjecttoaging…illness…death…sorrow,lamentation,pain,distress,&despair,thewisharises,‘O,maywenotbesubjecttoaging…illness…death…sorrow,lamentation,pain,distress,&despair,andmayaging…illness…death…sorrow,lamentation,pain,distress,&despairnotcometous.’Butthisisnottobeachievedbywishing.Thisisthestressofnotgettingwhatiswanted.

“Andwhatarethefiveclinging-aggregatesthat,inshort,arestressful?Theformclinging-aggregate,thefeelingclinging-aggregate,theperceptionclinging-aggregate,thefabricationsclinging-aggregate,theconsciousnessclinging-aggregate:Thesearecalledthefiveclinging-aggregatesthat,inshort,arestressful.

“Thisiscalledthenobletruthofstress.[b]“Andwhatisthenobletruthoftheoriginationofstress?Thecravingthat

makesforfurtherbecoming—accompaniedbypassion&delight,relishingnowhere&nowthere—i.e.,sensuality-craving,becoming-craving,andnon-becoming-craving.

“Andwheredoesthiscraving,whenarising,arise?Andwhere,whendwelling,doesitdwell?Whateverisendearing&alluringintermsoftheworld:thatiswherethiscraving,whenarising,arises.Thatiswhere,whendwelling,itdwells.

“Andwhatisendearing&alluringintermsoftheworld?Theeyeisendearing&alluringintermsoftheworld.Thatiswherethiscraving,whenarising,arises.Thatiswhere,whendwelling,itdwells.

“Theear….Thenose….Thetongue….Thebody….Theintellect….“Forms….Sounds….Aromas….Tastes….Tactilesensations….Ideas….“Eye-consciousness….Ear-consciousness….Nose-consciousness….Tongue-

consciousness….Body-consciousness….Intellect-consciousness….“Eye-contact….Ear-contact….Nose-contact….Tongue-contact….Body-

contact….Intellect-contact….

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“Feelingbornofeye-contact….Feelingbornofear-contact….Feelingbornofnose-contact….Feelingbornoftongue-contact….Feelingbornofbody-contact….Feelingbornofintellect-contact….

“Perceptionofforms….Perceptionofsounds….Perceptionofaromas….Perceptionoftastes….Perceptionoftactilesensations….Perceptionofideas….

“Intentionforforms….Intentionforsounds….Intentionforaromas….Intentionfortastes….Intentionfortactilesensations….Intentionforideas….

“Cravingforforms….Cravingforsounds….Cravingforaromas….Cravingfortastes….Cravingfortactilesensations….Cravingforideas….

“Thoughtdirectedatforms….Thoughtdirectedatsounds….Thoughtdirectedataromas….Thoughtdirectedattastes….Thoughtdirectedattactilesensations….Thoughtdirectedatideas….

“Evaluationofforms….Evaluationofsounds….Evaluationofaromas….Evaluationoftastes….Evaluationoftactilesensations….Evaluationofideasisendearing&alluringintermsoftheworld.Thatiswherethiscraving,whenarising,arises.Thatiswhere,whendwelling,itdwells.

“Thisiscalledthenobletruthoftheoriginationofstress.[c]“Andwhatisthenobletruthofthecessationofstress?Theremainderless

fading&cessation,renunciation,relinquishment,release,&lettinggoofthatverycraving.

“Andwhere,whenbeingabandoned,isthiscravingabandoned?Andwhere,whenceasing,doesitcease?Whateverisendearing&alluringintermsoftheworld:thatiswhere,whenbeingabandoned,thiscravingisabandoned.Thatiswhere,whenceasing,itceases.

“Andwhatisendearing&alluringintermsoftheworld?Theeyeisendearing&alluringintermsoftheworld.Thatiswhere,whenbeingabandoned,thiscravingisabandoned.Thatiswhere,whenceasing,itceases.

“Theear….Thenose….Thetongue….Thebody….Theintellect….“Forms….Sounds….Aromas….Tastes….Tactilesensations….Ideas….“Eye-consciousness….Ear-consciousness….Nose-consciousness….Tongue-

consciousness….Body-consciousness….Intellect-consciousness….“Eye-contact….Ear-contact….Nose-contact….Tongue-contact….Body-

contact….Intellect-contact….“Feelingbornofeye-contact….Feelingbornofear-contact….Feelingbornof

nose-contact….Feelingbornoftongue-contact….Feelingbornofbody-contact….Feelingbornofintellect-contact….

“Perceptionofforms….Perceptionofsounds….Perceptionofaromas….Perceptionoftastes….Perceptionoftactilesensations….Perceptionofideas….

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“Intentionforforms….Intentionforsounds….Intentionforaromas….Intentionfortastes….Intentionfortactilesensations….Intentionforideas….

“Cravingforforms….Cravingforsounds….Cravingforaromas….Cravingfortastes….Cravingfortactilesensations….Cravingforideas….

“Thoughtdirectedatforms….Thoughtdirectedatsounds….Thoughtdirectedataromas….Thoughtdirectedattastes….Thoughtdirectedattactilesensations….Thoughtdirectedatideas….

“Evaluationofforms….Evaluationofsounds….Evaluationofaromas….Evaluationoftastes….Evaluationoftactilesensations….Evaluationofideasisendearing&alluringintermsoftheworld.Thatiswhere,whenbeingabandoned,thiscravingisabandoned.Thatiswhere,whenceasing,itceases.

“Thisiscalledthenobletruthofthecessationofstress.[d]“Andwhatisthenobletruthofthepathofpracticeleadingtothe

cessationofstress?Justthisverynobleeightfoldpath:rightview,rightresolve,rightspeech,rightaction,rightlivelihood,righteffort,rightmindfulness,rightconcentration.

“Andwhatisrightview?Knowledgewithreferencetostress,knowledgewithreferencetotheoriginationofstress,knowledgewithreferencetothecessationofstress,knowledgewithreferencetothewayofpracticeleadingtothecessationofstress:Thisiscalledrightview.

Andwhatisrightresolve?Resolveforrenunciation,resolveforfreedomfromillwill,resolveforharmlessness:Thisiscalledrightresolve.

“Andwhatisrightspeech?Abstainingfromlying,fromdivisivespeech,fromabusivespeech,&fromidlechatter:Thisiscalledrightspeech.

“Andwhatisrightaction?Abstainingfromtakinglife,fromstealing,&fromsexualmisconduct:Thisiscalledrightaction.

“Andwhatisrightlivelihood?Thereisthecasewhereadiscipleofthenobleones,havingabandoneddishonestlivelihood,keepshislifegoingwithrightlivelihood.Thisiscalledrightlivelihood.

“Andwhatisrighteffort?Thereisthecasewhereamonkgeneratesdesire,endeavors,arousespersistence,upholds&exertshisintentforthesakeofthenon-arisingofevil,unskillfulqualitiesthathavenotyetarisen…forthesakeoftheabandoningofevil,unskillfulqualitiesthathavearisen…forthesakeofthearisingofskillfulqualitiesthathavenotyetarisen…(and)forthemaintenance,non-confusion,increase,plenitude,development,&culminationofskillfulqualitiesthathavearisen.Thisiscalledrighteffort.

“Andwhatisrightmindfulness?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&

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distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisiscalledrightmindfulness.

“Andwhatisrightconcentration?Thereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillfulqualities—enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Withthestillingofdirectedthoughts&evaluations,heenters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Withthefadingofraptureheremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heenters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Thisiscalledrightconcentration.

“Thisiscalledthenobletruthofthepathofpracticeleadingtothecessationofstress.

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefournobletruths.

E. Conclusion

“Now,ifanyonewoulddevelopthesefourestablishingsofmindfulnessinthiswayforsevenyears,oneoftwofruitscanbeexpectedforhim:eithergnosisrighthere&now,or—iftherebeanyremnantofclinging-sustenance—non-return.

“Letalonesevenyears.Ifanyonewoulddevelopthesefourestablishingsofmindfulnessinthiswayforsixyears…five…four…three…twoyears…oneyear…sevenmonths…sixmonths…five…four…three…twomonths…onemonth…halfamonth,oneoftwofruitscanbeexpectedforhim:eithergnosisrighthere&now,or—iftherebeanyremnantofclinging-sustenance—non-

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return.“Letalonehalfamonth.Ifanyonewoulddevelopthesefourestablishingsof

mindfulnessinthiswayforsevendays,oneoftwofruitscanbeexpectedforhim:eithergnosisrighthere&now,or—iftherebeanyremnantofclinging-sustenance—non-return.

“‘Thisisthedirectpathforthepurificationofbeings,fortheovercomingofsorrow&lamentation,forthedisappearanceofpain&distress,fortheattainmentoftherightmethod,&fortherealizationofunbinding—inotherwords,thefourestablishingsofmindfulness.’Thuswasitsaid,andinreferencetothiswasitsaid.”

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedintheBlessedOne’swords.

Notes1.Ekāyana-magga.Fordecades,thistermwastranslatedas“theonlyway,”but

morerecently—beginningwithVen.Ñāṇamoli—translatorshavenotedthatthephraseekāyanamaggaappearsinaseriesofsimilesinMN12whereitrevealsitsidiomaticsense.Ineachofthesimiles,theBuddhadescribeshisknowledgeofthedestinationofanindividualonaparticularpathofpractice.Heseesthatthewaytheindividualconductshimselfwillleadinevitablytoaparticulardestination.Hethencompareshisknowledgetothatofapersonseeinganindividualfollowinganekāyanamaggatoaparticulardestinationandknowingthattheindividualwillhavetoendupthereforsure.Forthesimilestowork,ekāyanamaggarequiresthesense,notofanonlyway,butofawaythatgoestoonlyonedestination.Inotherwords,anekāyanamaggaisapaththatdoesn’tfork—onethat,aslongasyoufollowit,takesyoutoasingle,inevitablegoal.

OfthesimilesinMN12,onedealswithanekāyanamaggatounbinding—which,ofcourse,wouldapplytothepracticeofrightmindfulness:

“Supposethattherewerealotuspondwithpristinewater,pleasingwater,coolwater,pellucidwater;withrestfulbanks,refreshing;andnotfarfromitwasadenseforestgrove.Aman—scorchedwithheat,overcomebyheat,exhausted,trembling,&thirsty—wouldcomealongapathgoingonewayonly[ekāyanamagga]directedtothatlotuspond.Amanwithgoodeyes,onseeinghim,wouldsay,‘Thewaythisindividualhaspracticed,thewayheconductshimself,andthepathhehasenteredaresuchthathewillcometothatlotuspond.’Thenatalatertimehewouldseehim—havingplungedintothelotuspond,havingbathed&drunk&relievedallhisdisturbance,exhaustion,&fever,andhavingcomebackout—sittingorlyingdownintheforestgrove,experiencingfeelingsthatareexclusivelypleasant.

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“Inthesameway,Sāriputta,thereisthecasewhere—havingthusencompassedawarenesswithawareness—Iknowofacertainindividual:‘Thewaythisindividualhaspracticed,thewayheconductshimself,andthepathhehasenteredaresuchthathewill,throughtheendingoftheeffluents,enter&remainintheeffluent-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere-&-now.’ThenatalatertimeIseehim,throughtheendingoftheeffluents—havingentered&remainingintheeffluent-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere-&-now—experiencingfeelingsthatareexclusivelypleasant.”—MN12

2.Ven.MahāKassapa:“Andhowisoneardent?Thereisthecasewhereamonk,(thinking,)‘Unarisenevil,unskillfulqualitiesarisinginmewouldleadtowhatisunbeneficial,’arousesardency.(Thinking,)‘Arisenevil,unskillfulqualitiesnotbeingabandonedinme…’…‘Unarisenskillfulqualitiesnotarisinginme…’…‘Arisenskillfulqualitiesceasinginmewouldleadtowhatisunbeneficial,’hearousesardency.Thisishowoneisardent.”—SN16:2

“Andhowismindfulnessthegoverningprinciple?Themindfulnessthat‘Iwillmakecompleteanytrainingwithregardtogoodconductthatisnotyetcomplete,orIwillprotectwithdiscernmentanytrainingwithregardtogoodconductthatiscomplete’iswellestablishedrightwithin.Themindfulnessthat‘Iwillmakecompleteanytrainingwithregardtothebasicsoftheholylifethatisnotyetcomplete,orIwillprotectwithdiscernmentanytrainingwithregardtothebasicsoftheholylifethatiscomplete’iswellestablishedrightwithin.Themindfulnessthat‘IwillscrutinizewithdiscernmentanyDhammathatisnotyetscrutinized,orIwillprotectwithdiscernmentanyDhammathathasbeenscrutinized’iswellestablishedrightwithin.Themindfulnessthat‘IwilltouchthroughreleaseanyDhammathatisnotyettouched,orIwillprotectwithdiscernmentanyDhammathathasbeentouched’iswellestablishedrightwithin.Thisishowmindfulnessisthegoverningprinciple.”—AN4:245

3.“Andhowisamonkalert?Thereisthecasewherefeelingsareknowntothemonkastheyarise,knownastheybecomeestablished,knownastheysubside.Thoughtsareknowntohimastheyarise,knownastheybecomeestablished,knownastheysubside.Perceptionsareknowntohimastheyarise,knownastheybecomeestablished,knownastheysubside.Thisishowamonkisalert.”—SN47:35

“Andhowisamonkalert?Whengoingforward&returning,hemakeshimselfalert;whenlookingtoward&lookingaway…whenbending&extendinghislimbs…whencarryinghisoutercloak,hisupperrobe,&hisbowl…wheneating,drinking,chewing,&savoring…whenurinating&defecating…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakes

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himselfalert.Thisishowamonkisalert.”—SN36:74.“Andwhichisthefacultyofmindfulness?Thereisthecasewhereadiscipleof

thenobleonesismindful,isendowedwithexcellentproficiencyinmindfulness,remembering&recollectingwhatwasdoneandsaidalongtimeago.Heremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisiscalledthefacultyofmindfulness.”—SN48:10

5.Thediscoursesdefine“world”intwoways,bothofwhicharerelevanthere:

ThenacertainmonkwenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne:“‘Theworld,theworld[loka],’itissaid.Inwhatrespectdoestheword‘world’apply?

“Insofarasitdisintegrates[lujjati],monk,itiscalledthe‘world.’Nowwhatdisintegrates?Theeyedisintegrates.Formsdisintegrate.Consciousnessattheeyedisintegrates.Contactattheeyedisintegrates.Andwhateverthereisthatarisesindependenceoncontactattheeye—experiencedaspleasure,painorneither-pleasure-nor-pain—thattoodisintegrates.

“Theeardisintegrates.Soundsdisintegrate…“Thenosedisintegrates.Aromasdisintegrate…“Thetonguedisintegrates.Tastesdisintegrate…“Thebodydisintegrates.Tactilesensationsdisintegrate…“Theintellectdisintegrates.Ideasdisintegrate.Consciousnessatthe

intellectdisintegrates.Contactattheintellectdisintegrates.Andwhateverthereisthatarisesindependenceoncontactattheintellect—experiencedaspleasure,painorneither-pleasure-nor-pain—thattoodisintegrates.

“Insofarasitdisintegrates,itiscalledthe‘world.’”—SN35:82

“Thesefivestringsofsensualityare,inthedisciplineofthenobleones,calledtheworld.Whichfive?Formscognizableviatheeye—agreeable,pleasing,charming,endearing,enticing,linkedtosensualdesire;soundscognizableviatheear…aromascognizableviathenose…flavorscognizableviathetongue…tactilesensationscognizableviathebody—agreeable,pleasing,charming,endearing,enticing,linkedtosensualdesire.Thesearethefivestringsofsensualitythat,inthedisciplineofthenobleones,arecalledtheworld.”—AN9:38

6.Tothefore(parimukhaṁ):TheAbhidhammatakesanetymologicalapproachtothisterm,definingitasaround(pari-)themouth(mukhaṁ).IntheVinaya,however,itisusedinacontext(Cv.V.27.4)whereitundoubtedlymeansthefront

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ofthechest.Thereisalsothepossibilitythatthetermcouldbeusedidiomaticallyas“tothefront,”whichishowIhavetranslatedithere.

7.Thecommentariesinsistthat“body”heremeansthebreath,butthisisunlikelyinthiscontext,forthenextstep—withoutfurtherexplanation—referstothebreathas“bodilyfabrication.”IftheBuddhawereusingtwodifferenttermstorefertothebreathinsuchcloseproximity,hewouldhavebeencarefultosignalthathewasredefininghisterms(ashedoesbelow,whenexplainingthatthefirstfourstepsinbreathmeditationcorrespondtothepracticeoffocusingonthebodyin&ofitselfasaframeofreference).Thestepofbreathinginandoutsensitivetotheentirebodyrelatestothemanysimilesinthesuttasdepictingjhānaasastateofwhole-bodyawareness(seeDN2).

8.“In-&-outbreathsarebodily;thesearethingstiedupwiththebody.That’swhyin-&-outbreathsarebodilyfabrications.”—MN44

“Andhowisamonkcalmedinhisbodilyfabrication?Thereisthecasewhereamonk,withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—enters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.”—AN10:20

9.SeeMN28andMN140.10.SN36:31definespleasurenotofthefleshasthepleasureexperiencedinthe

firstthreejhānas.Similarly,theneither-painful-nor-pleasantfeelingnotofthefleshisequivalenttothefeelingofequanimitynotofthefleshexperiencedinthefourthjhāna(SN48:38).Feelingsofthissortdon’tsimplycomeontheirown.They’reaproductoffabrication.Theyhavetobeinduced.Andasthestandardsimilesforthepracticeofjhānashow,thefeelingsofpleasurenotofthefleshexperiencedinthefirstthreejhānasaren’tsimplyinduced;they’respreadandsuffuseduntiltheypermeateandfilltheentirebody.

“Painfulfeelingnotoftheflesh”isnowheredefinedintheCanon,butwecanderivefromthediscoursestwopossiblewaysofunderstandingit.Ontheonehand,itcouldbethesenseofmentaldispleasureexperiencedwhileengaginginthecontemplationoftheunattractivenessofthebodyortheperceptionofdeath,whicharepainfulwaystoawakening(AN4:163).Ontheotherhand,apassagefromMN44suggeststhatapainfulfeelingnotofthefleshwouldbethedistressthataccompaniesthisthought:“OwhenwillIenter&remaininthedimensionthatthenobleonesnowenter&remainin?”Inotherwords,it’sthefeelingofdistressyouexperiencewhencontemplatinghowmuchyouwanttoattainthegoalandyouhaven’tyetattainedit.AnotherexampleofthissortofdistresswouldbethereflectiongiveninMN28:“Itisalossforme,notagain;ill-gottenforme,notwell-gotten,thatwhenIrecollecttheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablishedwithinme.”

AsMN137shows,painfulfeelingsofthissortarenottobeavoided.Instead,

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theyaretobecultivatedasanantidotetopainfulfeelingsofthefleshinordertoprovideanimpetustopracticeuntilonarrivesatfeelingsofpleasureandequanimitynotoftheflesh.

11.“Andwhataretheeffluentstobeabandonedbydestroying?Thereisthecasewhereamonk,reflectingappropriately,doesn’tacquiescetoanarisenthoughtofsensuality.Heabandonsit,dispelsit,wipesitoutofexistence.

“Reflectingappropriately,hedoesn’tacquiescetoanarisenthoughtofillwill.Heabandonsit,dispelsit,&wipesitoutofexistence.

“Reflectingappropriately,hedoesn’tacquiescetoanarisenthoughtofharmfulness.Heabandonsit,dispelsit,wipesitoutofexistence.

“Reflectingappropriately,hedoesn’tacquiescetoanyarisenevil,unskillfulqualities.Heabandonsthem,dispelsthem,wipesthemoutofexistence.Theeffluents,vexation,orfeverthatwouldariseifhewerenottodispelthesethingsdonotariseforhimwhenhedispelsthem.Thesearecalledtheeffluentstobeabandonedbydispelling.”—MN2

“Andhowisamonkskilledinreadinghisownmind?Imagineayoungwoman—orman—youthful,fondofadornment,examiningtheimageofherownfaceinabright,cleanmirrororbowlofclearwater:Ifshesawanydirtorblemishthere,shewouldtrytoremoveit.Ifshesawnodirtorblemishthere,shewouldbepleased,herresolvesfulfilled:‘HowfortunateIam!HowcleanIam!’Inthesameway,amonk’sself-examinationisveryproductiveintermsofskillfulqualities[ifheconductsitinthisway]:‘DoIusuallyremaincovetousornot?Withthoughtsofillwillornot?Overcomebysloth&drowsinessornot?Restlessornot?Uncertainorgonebeyonduncertainty?Angryornot?Withsoiledthoughtsorunsoiledthoughts?Withmybodyarousedorunaroused?Lazyorwithpersistencearoused?Unconcentratedorconcentrated?’

“If,onexamination,amonkknows,‘Iusuallyremaincovetous,withthoughtsofillwill,overcomebysloth&drowsiness,restless,uncertain,angry,withsoiledthoughts,withmybodyaroused,lazy,orunconcentrated,’thenheshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.Justaswhenapersonwhoseturbanorheadwasonfirewouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnesstoputoutthefireonhisturbanorhead;inthesameway,themonkshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.

“Butif,onexamination,amonkknows,‘Iusuallyremainuncovetous,withoutthoughtsofillwill,freeofsloth&drowsiness,notrestless,gonebeyonduncertainty,notangry,withunsoiledthoughts,withmybodyunaroused,withpersistencearoused,&concentrated,’thenhisdutyistomakeaneffortin

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establishing[‘tuning’]thoseverysameskillfulqualitiestoahigherdegreefortheendingoftheeffluents.”—AN10:51

12.“Thereisthecasewhereamonkdevelopsthebaseofpowerendowedwithconcentrationfoundedondesire&thefabricationsofexertion,thinking,‘Thisdesireofminewillbeneitheroverlysluggishnoroverlyactive,neitherinwardlyconstrictednoroutwardlyscattered.’…

“Andhowisdesireoverlysluggish?Whateverdesireisaccompaniedbylaziness,conjoinedwithlaziness:Thisiscalledoverlysluggishdesire.

“Andhowisdesireoverlyactive?Whateverdesireisaccompaniedbyrestlessness,conjoinedwithrestlessness:Thisiscalledoverlyactivedesire.

“Andhowisdesireinwardlyconstricted?Whateverdesireisaccompaniedbysloth&drowsiness,conjoinedwithsloth&drowsiness:Thisiscalledinwardlyconstricteddesire.

“Andhowisdesireoutwardlyscattered?Whateverdesireisstirredupbythefivestrandsofsensuality,outwardlydispersed&dissipated,thisiscalledoutwardlyscattereddesire.

“[Similarlywiththeotherbasesofpower:concentrationfoundedonpersistence,onintent,anddiscrimination.]”—SN51:20

13.Mahaggataṁ.Thistermisused,togetherwith“immeasurable/unlimited,”inthestandarddescriptionoftheawarenessgeneratedinthepracticeofthebrahmavihāras(SN42:8).AccordingtoVen.AnuruddhainMN127,however,anenlargedmindisnotimmeasurable.Itsrangeofawarenessislargerthanthebodybutstillmeasurable,rangingindistancefromtheshadeofatreetotheearthboundedbytheocean.

14.Onthevariouslevelsofrelease,seeMN43andAN9:43–45.15.“Now,whatislackoffoodforthearisingofunarisensensualdesire,orforthe

growth&increaseofsensualdesireonceithasarisen?Thereisthethemeofunattractiveness.Tofosterappropriateattentiontoit:Thisislackoffoodforthearisingofunarisensensualdesire,orforthegrowth&increaseofsensualdesireonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisenillwill,orforthegrowth&increaseofillwillonceithasarisen?Thereisthereleaseofthemind[throughgoodwill,compassion,empatheticjoy,orequanimity].Tofosterappropriateattentiontothat:Thisislackoffoodforthearisingofunarisenillwill,orforthegrowth&increaseofillwillonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisensloth&drowsiness,orforthegrowth&increaseofsloth&drowsinessonceithasarisen?Thereisthepotentialforeffort,thepotentialforexertion,thepotentialforstriving.Tofosterappropriateattentiontothem:Thisislackoffoodforthearisingofunarisensloth&drowsiness,orforthegrowth&increaseofsloth&drowsinessonceithasarisen.

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“Andwhatislackoffoodforthearisingofunarisenrestlessness&anxiety,orforthegrowth&increaseofrestlessness&anxietyonceithasarisen?Thereisstillnessofawareness.Tofosterappropriateattentiontothat:Thisislackoffoodforthearisingofunarisenrestlessness&anxiety,orforthegrowth&increaseofrestlessness&anxietyonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisenuncertainty,orforthegrowth&increaseofuncertaintyonceithasarisen?Therearementalqualitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisislackoffoodforthearisingofunarisenuncertainty,orforthegrowth&increaseofuncertaintyonceithasarisen.”—SN46:51

16.“Developconcentration,monks.Aconcentratedmonkdiscernsthingsastheyhavecometobe.Andwhatdoeshediscernasithascometobe?

“Theorigination&disappearanceofform…offeeling…ofperception…offabrications…ofconsciousness.

“Andwhatistheoriginationofform…offeeling…ofperception…offabrications…ofconsciousness?Thereisthecasewhereonerelishes,welcomes,&remainsfastened.Towhat?Onerelishesform,welcomesit,&remainsfastenedtoit.Whileoneisrelishingform,welcomingit,&remainingfastenedtoit,delightarises.Anydelightinformisclinging.Withthatclingingasaconditionthereisbecoming.Withbecomingasaconditionthereisbirth.Withbirthasaconditionthenaging-&-death,sorrow,lamentation,pain,distress,&despairallcomeintoplay.Thusistheoriginationofthisentiremassofsuffering&stress.[Similarlywithfeeling,perception,fabrications,&consciousness.]

“Andwhatisthedisappearanceofform…offeeling…ofperception…offabrications…ofconsciousness?Thereisthecasewhereonedoesnotrelish,welcomeorremainfastened.Towhat?Onedoesnotrelishform,welcomeit,orremainfastenedtoit.Whileoneisnotrelishingform,welcomingit,orremainingfastenedtoit,one’sdelightinformceases.Fromthecessationofthatdelight,clingingceases.Fromthecessationofclinging,becomingceases.Fromthecessationofbecoming,birthceases.Fromthecessationofbirth,thenaging-&-death,sorrow,lamentation,pain,distress,&despairallcease.Thusisthecessationofthisentiremassofsuffering&stress.[Similarlywithfeeling,perception,fabrications,&consciousness.]”—SN22:5

17.Ven.Sāriputta:“Supposethatablackoxandawhiteoxwerejoinedwithasinglecollaroryoke.Ifsomeoneweretosay,‘Theblackoxisthefetterofthewhiteox,thewhiteoxisthefetteroftheblack’—speakingthisway,wouldhebespeakingrightly?”

Ven.MahāKoṭṭhita:“No,myfriend.Theblackoxisnotthefetterofthewhiteox,noristhewhiteoxthefetteroftheblack.Thesinglecollaroryokebywhich

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theyarejoined:Thatisthefetterthere.”Ven.Sāriputta:“Inthesameway,theeyeisnotthefetterofforms,norareforms

thefetteroftheeye.Whateverdesire-passionarisesindependenceonthetwoofthem:Thatisthefetterthere.Theearisnotthefetterofsounds.…Thenoseisnotthefetterofaromas.…Thetongueisnotthefetterofflavors.…Thebodyisnotthefetteroftactilesensations.…Theintellectisnotthefetterofideas,norareideasthefetteroftheintellect.Whateverdesire-passionarisesindependenceonthetwoofthem:Thatisthefetterthere.”—SN35:191

18.“Now,whatisthefoodforthearisingofunarisenmindfulnessasafactorforawakening,orforthegrowth&increaseofmindfulness…onceithasarisen?Therearequalitiesthatactasafootholdformindfulnessasafactorforawakening.[AccordingtoSN47:16,thesearewell-purifiedvirtue&viewsmadestraight;accordingtoMN118,theywouldincludethequalitiesfosteredbythesixteenstepsofbreathmeditation.]Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenmindfulnessasafactorforawakening,orforthegrowth&increaseofmindfulness…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…onceithasarisen?Therearequalitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisenpersistenceasafactorforawakening,orforthegrowth&increaseofpersistence…onceithasarisen?Thereisthepotentialforeffort,thepotentialforexertion,thepotentialforstriving.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenpersistenceasafactorforawakening,orforthegrowth&increaseofpersistence…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofrapture…onceithasarisen?Therearementalqualitiesthatactasafootholdforraptureasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofrapture…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisencalmasafactorforawakening,orforthegrowth&increaseofcalm…onceithasarisen?Thereisphysicalcalm&thereismentalcalm.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisencalmasafactorforawakening,orforthegrowth&increaseofcalm…onceithasarisen.

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“Andwhatisthefoodforthearisingofunarisenconcentrationasafactorforawakening,orforthegrowth&increaseofconcentration…onceithasarisen?Therearethemesforcalm,themesfornon-distraction[thesearethefourestablishingsofmindfulness].Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenconcentrationasafactorforawakening,orforthegrowth&increaseofconcentration…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisenequanimityasafactorforawakening,orforthegrowth&increaseofequanimity…onceithasarisen?Therearementalqualitiesthatactasafootholdforequanimityasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenequanimityasafactorforawakening,orforthegrowth&increaseofequanimity…onceithasarisen.”—SN46:51

19.“‘Thisnobletruthofstressistobecomprehended’…‘Thisnobletruthoftheoriginationofstressistobeabandoned’…‘Thisnobletruthofthecessationofstressistoberealized’…‘Thisnobletruthofthewayofpracticeleadingtothecessationofstressistobedeveloped.’”—SN56:11

Seealso:MN117;MN118;MN119;MN125;SN47:8;SN47:20;SN47:40;AN4:194;AN4:245;AN7:63;AN8:70;AN10:51

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TheWheel-turningEmperor(Excerpt)CakkavattiSutta(DN26)

Introduction

Thebodyofthissuttaconsistsofanarrativeillustratingthepowerofskillfulaction.Thenarrativestatesthat,inthepast,unskillfulbehaviorwasunknownamongthehumanrace.Asaresult,peoplelivedforanimmenselylongtime—80,000years—endowedwithgreatbeauty,wealth,pleasure,andstrength.Overthecourseoftime,though,theybeganbehavinginvariousunskillfulways.Thiscausedthehumanlifespangraduallytoshorten,tothepointwhereitnowstandsat100years,withhumanbeauty,wealth,pleasure,andstrengthdecreasingproportionately.Inthefuture,asmoralitycontinuestodegenerate,humanlifewillcontinuetoshortentothepointwerethenormallifespanistenyears,withpeoplereachingsexualmaturityatfive.“Amongthosehumanbeings,thetencoursesofaction(seeAN10:176)willhaveentirelydisappeared.…Theword‘skillful‘willnotexist,sofromwherewilltherebeanyonewhodoeswhatisskillful?Thosewholackthehonorablequalitiesofmotherhood,fatherhood,contemplative-hood,&brahman-hoodwillbetheoneswhoreceivehomage.…Fiercehatredwillarise,fiercemalevolence,fiercerage,&murderousthoughts:motherforchild,childformother,fatherforchild,childforfather,brotherforsister,sisterforbrother.”

Ultimately,conditionswilldeterioratetothepointofa“sword-interval,”inwhichswordsappearinthehandsofallhumanbeings,andtheyhuntoneanotherlikegame.Afewpeople,however,willtakeshelterinthewildernesstoescapethecarnage,andwhentheslaughterisover,theywillcomeoutofhidingandresolvetotakeupalifeofskillfulandvirtuousactionagain.Withtherecoveryofvirtue,thehumanlifespanwillgraduallyincreaseagainuntilitreaches80,000years,withpeopleattainingsexualmaturityat500.Onlythreediseaseswillbeknownatthattime:desire,lackoffood,andoldage.AnotherBuddha—Metteyya(Maitreya)—willgainawakening,hismonasticSaṅghanumberinginthethousands.Thegreatestkingofthetime,Saṅkha,willgoforthintohomelessnessandattainarahantshipunderMetteyya’sguidance.

Thestory,afterchroniclingtheupsanddownsofhumanwealth,lifespan,etc.,concludeswiththefollowinglessononkammaandskillfulaction.

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* * *

…“Monks,livewithyourselfasyourisland,yourselfasyourrefuge,withnothingelseasyourrefuge.LivewiththeDhammaasyourisland,theDhammaasyourrefuge,withnothingelseasyourrefuge.1Andhowdoesamonklivewithhimselfashisisland,himselfashisrefuge,withnothingelseashisrefuge;withtheDhammaashisisland,theDhammaashisrefuge,withnothingelseashisrefuge?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…mindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisishowamonkliveswithhimselfashisisland,himselfashisrefuge,withnothingelseashisrefuge;withtheDhammaashisisland,theDhammaashisrefuge,withnothingelseashisrefuge.

“Wander,monks,inyourproperrange,yourownancestralterritory.Whenyouwanderinyourproperrange,yourownancestralterritory,youwillgrowinlonglife,beauty,pleasure,wealth,&strength.

“Andwhatconstitutesamonk’slonglife?2Thereisthecasewhereamonkdevelopsthebaseofpowerendowedwithconcentrationfoundedondesire&thefabricationsofexertion.Hedevelopsthebaseofpowerendowedwithconcentrationfoundedonpersistence.…foundedonintent.…Hedevelopsthebaseofpowerendowedwithconcentrationfoundedondiscrimination&thefabricationsofexertion.Fromthedevelopment&pursuitofthesefourbasesofpower,hecanstay(alive)foraneon,ifhewants,orfortheremainderofaneon.3Thisconstitutesamonk’slonglife.

“Andwhatconstitutesamonk’sbeauty?Thereisthecasewhereamonkisvirtuous.HedwellsrestrainedinaccordancewiththePāṭimokkha,consummateinhisbehavior&sphereofactivity.Hetrainshimself,havingundertakenthetrainingrules,seeingdangerintheslightestfaults.Thisconstitutesamonk’sbeauty.

“Andwhatconstitutesamonk’spleasure?Thereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillfulqualities—enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Withthestillingofdirectedthoughts&evaluations,heenters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Withthefadingofraptureheremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasa

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pleasantabiding.’Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heenters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Thisconstitutesamonk’spleasure.

“Andwhatconstitutesamonk’swealth?Thereisthecasewhereamonkkeepspervadingthefirstdirection[theeast]—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithgoodwill.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingworldwithanawarenessimbuedwithgoodwill:abundant,expansive,immeasurable,freefromhostility,freefromillwill.

“Hekeepspervadingthefirstdirection—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithcompassion.…imbuedwithempatheticjoy.…

“Hekeepspervadingthefirstdirection—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithequanimity.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingworldwithanawarenessimbuedwithequanimity:abundant,expansive,immeasurable,freefromhostility,freefromillwill.

“Thisconstitutesamonk’swealth.“Andwhatconstitutesamonk’sstrength?Thereisthecasewhereamonk,

throughtheendingofthementalfermentations,enters&remainsinthefermentation-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere&now.Thisconstitutesamonk’sstrength.

“Monks,Idon’tenvisionanyothersinglestrengthsohardtoovercomeasthis:thestrengthofMāra.4Andtheadoptingofskillfulqualitiesiswhatcausesthismerittoincrease.”5

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedintheBlessedOne’swords.

Notes1.Thiscanalsobetranslatedas:“Livewithmentalqualities(dhammas)asyour

island,mentalqualitiesasyourrefuge,withnothingelseasyourrefuge.“2.Literally,“whatisinamonk’slonglife?”Thisappearstobeanidiomatic

usageofthelocativecase.Thecommentaryinterpretsthisidiomasmeaning,whatcausesamonk’slonglife,beauty,etc.Fromthisreading,itexplains,forexample,thatamonkattractswealthifhedevelopsthefoursublimeattitudes.Whilethisistrue,itseemstocheapenthemessageofthispassage.Foradiscussionofthefourbasesofpowerlistedhere,seeSN51:15andSN51:20.

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3.SeeDN16,notes24and25.4.Thislastpassageisrelatedtotheopeningpassageofthesutta,inwhichthe

Buddhasays,“Wander,monks,inyourproperrange,yourownancestralterritory.Whenonewandersinhisproperrange,hisownancestralterritory,Māragainsnoopening,Māragainsnofoothold.Anditisbecauseofadoptingskillfulqualitiesthatthismeritincreases.”SeealsoSN47:6–7.

5.Thisistherefrainrepeatedwitheachstageintheaccountofhowhumanlifewillimproveintheaftermathofthesword-interval.Here,“merit”seemstohavethemeaningithasinIti22:“Don’tbeafraidofactsofmerit.Thisisanotherwayofsayingwhatisblissful,desirable,pleasing,endearing,charming—i.e.,actsofmerit.”

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TheInspiringDiscoursePāsādikaSutta(DN29)

IhaveheardthatononeoccasiontheBlessedOnewasstayingamongtheSakyansinthemansioninthemangogroveoftheSakyanfamilycalledVedhañña[Archer].AndonthatoccasionNigaṇṭhaNāṭaputtahadjustdiedinPāvā.Onhisdeath,theNigaṇṭhashadsplitintotwofactions.Theykeptarguing,quarreling,&disputing,stabbingoneanotherwithweaponsofthemouth:“Youdon’tunderstandthisDhamma-Vinaya.IunderstandthisDhamma-Vinaya.HowcouldyouunderstandthisDhamma-Vinaya?Youpracticewrongly.Ipracticerightly.I’mconsistent.You’reinconsistent.Whatshouldbesaidfirst,yousaidlast.Whatshouldbesaidlast,yousaidfirst.Whatyoucogitatedsolonghasbeenturnedinsideout.Yourpositionhasbeenoverthrown.You’retrapped,sogotrytoreleaseyourpositionordisentangleyourselfifyoucan!”Nothingbutslaughter,asitwere,wasbeingcommittedamongtheNigaṇṭhaNāṭa-sons.EventhelaydisciplesofNigaṇṭhaNāṭaputta,dressedinwhite,seemeddisenchanted,disgusted,&repelledbytheNigaṇṭhaNāṭa-sons,andathowthatpoorlyproclaimedDhamma-Vinayawaspoorlyexpounded,notleadingout,notconducivetocalming,expoundedbyonewhowasnotrightlyself-awakened,itsfoundation[now]broken,withoutanarbiter.1

ThenCundathenovice,whohadspenttheRainsatPāvā,wenttoVen.ĀnandaatSāmagāmaand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,hesaidtoVen.Ānanda,“Venerablesir,NigaṇṭhaNāṭaputtahasjustdiedinPāvā.Onhisdeath,theNigaṇṭhashavesplitintotwofactions.Theykeeparguing,quarreling,&disputing,stabbingoneanotherwithweaponsofthemouth:‘Youdon’tunderstandthisDhamma-Vinaya.IunderstandthisDhamma-Vinaya.HowcouldyouunderstandthisDhamma-Vinaya?Youpracticewrongly.Ipracticerightly.I’mconsistent.You’reinconsistent.Whatshouldbesaidfirst,yousaidlast.Whatshouldbesaidlast,yousaidfirst.Whatyoucogitatedsolonghasbeenturnedinsideout.Yourpositionhasbeenoverthrown.You’retrapped,sogotrytoreleaseyourpositionordisentangleyourselfifyoucan!’Nothingbutslaughter,asitwere,isbeingcommittedamongtheNigaṇṭhaNāṭa-sons.EventhelaydisciplesofNigaṇṭhaNāṭaputta,dressedinwhite,seemdisenchanted,disgusted,&repelledbythe

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NigaṇṭhaNāṭa-sons,andathowthatpoorlyproclaimedDhamma-Vinayawaspoorlyexpounded,notleadingout,notconducivetocalming,expoundedbyonewhowasnotrightlyself-awakened,itssupport[now]broken,withoutanarbiter.”

Whenthiswassaid,Ven.ĀnandasaidtoCundathenovice,“FriendCunda,thereiswarrantherefortalkingtotheBlessedOne.Let’sgototheBlessedOneand,onarrival,reportthismattertohim.”

“Asyousay,venerablesir,”CundathenovicerespondedtoVen.Ānanda.ThenVen.Ānanda&CundathenovicewenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Astheyweresittingthere,Ven.ĀnandasaidtotheBlessedOne,“Lord,Cundathenovice,here,hassaidthatNigaṇṭhaNāṭaputtahasjustdiedinPāvā.…EventhelaydisciplesofNigaṇṭhaNāṭaputta,dressedinwhite,seemdisenchanted,disgusted,&repelledbytheNigaṇṭhaNāṭa-sons,andathowthatpoorlyproclaimedDhamma-Vinayawaspoorlyexpounded,notleadingout,notconducivetocalming,expoundedbyonewhowasnotrightlyself-awakened,itssupportbroken,withoutanarbiter.”

“That’sthewayitis,Cunda,withapoorlyproclaimedDhamma-Vinaya,poorlyexpounded,notleadingout,notconducivetocalming,expoundedbyonewhoisnotrightlyself-awakened.

A Poorly-expounded Dhamma-Vinaya

“Thereisthecase,Cunda,whereateacherisnotrightlyself-awakened,andhisDhamma-Vinayaispoorlyproclaimed,poorlyexpounded,notleadingout,notconducivetocalming,expoundedbyonewhoisnotrightlyself-awakened.AdiscipleofthatDhammadoesnotdwellpracticingtheDhammainaccordancewith[that]Dhamma,practicingmasterfully,livinginlinewith[that]Dhamma,butdeviatesfromit.Heistobetold,‘Itisagainforyou,friend,well-gainedbyyou,that—whenyourteacherisnotrightlyself-awakened,andhisDhamma-Vinayaispoorlyproclaimed,poorlyexpounded,notleadingout,notconducivetocalming,expoundedbyonewhoisnotrightlyself-awakened—youareonewhodoesnotdwellpracticingtheDhammainaccordancewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma,butdeviatesfromit.’There,Cunda,theteacheristobecriticized,theDhammaistobecriticized,butthediscipleistobethuspraised.

“Whoevermightsaytosuchadisciple,‘Come,friend,practiceinlinewiththeDhammaastaughtandformulatedbyyourteacher’:Thepersonwhourgedhim,thethingurged,andthepersonwhopracticedinlinewithwhatwasurgedwouldallproducemuchdemerit.Whyisthat?That’sthewayitis,Cunda,withapoorlyproclaimedDhamma-Vinaya,poorlyexpounded,notleadingout,not

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conducivetocalming,expoundedbyonewhoisnotrightlyself-awakened.“Thereisthecase,Cunda,whereateacherisnotrightlyself-awakened,and

hisDhamma-Vinayaispoorlyproclaimed,poorlyexpounded,notleadingout,notconducivetocalming,expoundedbyonewhoisnotrightlyself-awakened.AdiscipleofthatDhammadwellspracticingtheDhammainaccordancewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma,andactstoconformtoit.Heistobetold,‘Itisnogainforyou,friend,poorly-gainedbyyou,that—whenyourteacherisnotrightlyself-awakened,andhisDhamma-Vinaya,ispoorlyproclaimed,poorlyexpounded,notleadingout,notconducivetocalming,expoundedbyonewhoisnotrightlyself-awakened—youareonewhodwellspracticingtheDhammainaccordancewith[that]Dhamma,practicingmasterfully,livinginlinewith[that]Dhamma,andactstoconformtoit.’There,Cunda,theteacheristobecriticized,theDhammaistobecriticized,andthediscipleistobethuscriticized.

“Whoevermightsaytosuchadisciple,‘Yes,friend,practicingtherightway,youwillsucceedintherightway’:Thepersonwhopraisedhim,thethingpraised,andthepersonwho,beingpraised,arousedevengreaterpersistencewouldallproducemuchdemerit.Whyisthat?That’sthewayitis,Cunda,withapoorlyproclaimedDhamma-Vinaya,poorlyexpounded,notleadingout,notconducivetocalming,expoundedbyonewhoisnotrightlyself-awakened.

A Well-expounded Dhamma-Vinaya

“Thereisthecase,Cunda,whereateacherisrightlyself-awakened,andhisDhamma-Vinaya,iswell-proclaimed,well-expounded,leadingout,conducivetocalming,expoundedbyonewhoisrightlyself-awakened.AdiscipleofthatDhammadoesnotdwellpracticingtheDhammainaccordancewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma,butdeviatesfromit.Heistobetold,‘Itisnogainforyou,friend,poorly-gainedbyyou,that—whenyourteacherisrightlyself-awakened,andhisDhamma-Vinayaiswell-proclaimed,well-expounded,leadingout,conducivetocalming,expoundedbyonewhoisrightlyself-awakened—youareonewhodoesnotdwellpracticingtheDhammainaccordancewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma,butdeviatesfromit.’There,Cunda,theteacheristobepraised,theDhammaistobepraised,butthediscipleistobethuscriticized.

“Whoevermightsaytosuchadisciple,‘Come,friend,practiceinlinewiththeDhammaastaughtandformulatedbyyourteacher’:Thepersonwhourgedhim,thethingurged,andthepersonwhopracticedinlinewithwhatwasurgedwouldallproducemuchmerit.Whyisthat?That’sthewayitis,Cunda,withawell-proclaimedDhamma-Vinaya,well-expounded,leadingout,conduciveto

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calming,expoundedbyonewhoisrightlyself-awakened.“Thereisthecase,Cunda,whereateacherisrightlyself-awakened,andhis

Dhamma-Vinaya,iswell-proclaimed,well-expounded,leadingout,conducivetocalming,expoundedbyonewhoisrightlyself-awakened.AdiscipleofthatDhammadwellspracticingtheDhammainaccordancewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma,andactstoconformtoit.Heistobetold,‘Itisagainforyou,friend,well-gainedbyyou,that—whenyourteacherisrightlyself-awakened,andhisDhamma-Vinayaiswell-proclaimed,well-expounded,leadingout,conducivetocalming,expoundedbyonewhoisrightlyself-awakened—youareonewhodwellspracticingtheDhammainaccordancewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma,andactstoconformtoit.’There,Cunda,theteacheristobepraised,theDhammaistobepraised,andthediscipleistobethuspraised.

“Whoevermightsaytosuchadisciple,‘Yes,friend,practicingtherightway,youwillsucceedintherightway’:Thepersonwhopraisedhim,thethingpraised,andthepersonwho,beingpraised,arousedevengreaterpersistencewouldallproducemuchmerit.Whyisthat?That’sthewayitis,Cunda,withawell-proclaimedDhamma-Vinaya,well-expounded,leadingout,conducivetocalming,expoundedbyonewhoisrightlyself-awakened.

The Complete Holy Life

“Thereisthecase,Cunda,whereateacherhasappearedintheworld,worthy&rightlyself-awakened.AndtheDhammaiswell-proclaimed,well-expounded,leadingout,conducivetocalming,expoundedbyonewhoisrightlyself-awakened.Buthisdiscipleshavenotbeeninstructedinthemeaning/goaloftheTrueDhamma,2norhasthecompleteholylifebeenentirelydisclosedtothem,madeplain,withallitsstepscollected,completewithmiracles,3well-proclaimedasfarashumanbeings&devas.Thentheirteacherdisappears.Whenateacherofthatsorthasdied,itisamatterofregretforhisdisciples.Whyisthat?Because:‘Ateacherhasappearedintheworld,worthy&rightlyself-awakened.AndtheDhammaiswell-proclaimed,well-expounded,leadingout,conducivetocalming,expoundedbyonewhoisrightlyself-awakened.Butwehavenotbeeninstructedinthemeaning/goaloftheTrueDhamma,norhasthecompleteholylifebeenentirelydisclosedtous,madeplain,withallitsstepscollected,completewithmiracles,well-proclaimedasfarashumanbeings&devas,andnowourteacherhasdisappeared.’Whenateacherofthatsorthasdied,itisamatterofregretforhisdisciples.

“Butthenthereisthecase,Cunda,whereateacherhasappearedintheworld,worthy&rightlyself-awakened.AndtheDhammaiswell-proclaimed,well-

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expounded,leadingout,conducivetocalming,expoundedbyonewhoisrightlyself-awakened.Hisdiscipleshavebeeninstructedinthemeaning/goaloftheTrueDhamma,andthecompleteholylifehasbeenentirelydisclosedtothem,madeplain,withallitsstepscollected,completewithmiracles,well-proclaimedasfarashumanbeings&devas.Thentheirteacherdisappears.Whenateacherofthatsorthasdied,itisamatterofnoregretforhisdisciples.Whyisthat?Because:‘Ateacherhasappearedintheworld,worthy&rightlyself-awakened.AndtheDhammaiswell-proclaimed,well-expounded,leadingout,conducivetocalming,expoundedbyonewhoisrightlyself-awakened.Andwehavebeeninstructedinthemeaning/goaloftheTrueDhamma,andthecompleteholylifehasbeenentirelydisclosedtous,madeplain,withallitsstepscollected,completewithmiracles,well-proclaimedasfarashumanbeings&devas,andnowourteacherhasdisappeared.’Whenateacherofthatsorthasdied,itisamatterofnoregretforhisdisciples.

“Now,ifaholylifeisendowedwiththosefactors,yetthereisnoteacherwhoisanelder,oflongstanding,longgoneforth,senior,attainedtooldage,thenaholylifeofthatsortisincompletewithregardtothatfactor.Butwhenaholylifeisendowedwiththosefactors,andthereisateacherwhoisanelder,oflongstanding,longgoneforth,senior,attainedtooldage,thenaholylifeofthatsortiscompletewithregardtothatfactor.

“Butifaholylifeisendowedwiththosefactors,andthereisateacherwhoisanelder,oflongstanding,longgoneforth,senior,attainedtooldage,yettherearenoeldermonkdisciplesofhisthatareexperienced,trained,mature,attainedtosecurityfromtheyoke,abletoteachtheTrueDhamma,abletotrapwiththeTrueDhammaanyopposingdoctrinesthathavearisenand—havingtrappedthem—toteachtheDhammacompletewithmiracles,thenaholylifeofthatsortisincompletewithregardtothatfactor.Butwhenaholylifeisendowedwiththosefactors,andthereisateacherwhoisanelder,oflongstanding,longgoneforth,senior,attainedtooldage,andthereareeldermonkdisciplesofhiswhoareexperienced,trained,mature,attainedtosecurityfromtheyoke,abletoteachtheTrueDhamma,abletotrapwiththeTrueDhammaanyopposingdoctrinesthathavearisenand—havingtrappedthem—toteachtheDhammacompletewithmiracles,thenaholylifeofthatsortiscompletewithregardtothatfactor.

“Butifaholylifeisendowedwiththosefactors,andthereisateacherwhoisanelder,oflongstanding,longgoneforth,senior,attainedtooldage,andthereareeldermonkdisciplesofhiswhoareexperienced,trained,mature,attainedtosecurityfromtheyoke,abletoteachtheTrueDhamma,abletotrapwiththeTrueDhammaanyopposingdoctrinesthathavearisenand—havingtrappedthem—toteachtheDhammacompletewithmiracles,yettherearenomonkdisciplesofhisofmiddlestanding…therearemonkdisciplesofhisofmiddle

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standing,yetnojuniormonkdisciplesofhis…therearejuniormonkdisciplesofhis,yetnoeldernundisciplesofhis…thereareeldernundisciplesofhis,yetnonundisciplesofhisofmiddlestanding…therearenundisciplesofhisofmiddlestanding,yetnojuniornundisciplesofhis…therearejuniornundisciplesofhis,yetnomalelaydisciplesofhis,householderswearingwhite,followingthecelibatelife…therearemalelaydisciplesofhis,householderswearingwhite,followingthecelibatelife,yetnomalelaydisciplesofhis,householderswearingwhite,partakingofsensuality…therearemalelaydisciplesofhis,householderswearingwhite,partakingofsensuality,yetnofemalelaydisciplesofhis,householderswearingwhite,followingthecelibatelife…therearefemalelaydisciplesofhis,householderswearingwhite,followingthecelibatelife,yetnofemalelaydisciplesofhis,householderswearingwhite,partakingofsensuality…therearefemalelaydisciplesofhis,householderswearingwhite,partakingofsensuality,yethisholylifehasnotbecomepowerful,prosperous,detailed,well-populated,wide-spread,proclaimedamongdevas&humanbeings…hisholylifehasbecomepowerful,prosperous,detailed,well-populated,wide-spread,proclaimedamongdevas&humanbeings,yethasnotattainedsupremacyintermsofgains&supremacyintermsofstatus,thenaholylifeofthatsortisincompletewithregardtothatfactor.

“Butwhenaholylifeisendowedwiththosefactors,andthereisateacherwhoisanelder,oflongstanding,longgoneforth,senior,attainedtooldage,andthereareeldermonkdisciplesofhiswhoareexperienced,trained,mature,attainedtosecurityfromtheyoke,abletoteachtheTrueDhamma,abletotrapwiththeTrueDhammaanyopposingdoctrinesthathavearisenand—havingtrappedthem—toteachtheDhammacompletewithmiracles;andtherearemonkdisciplesofhisofmiddlestanding;therearejuniormonkdisciplesofhis;thereareeldernundisciplesofhis…nundisciplesofhisofmiddlestanding…juniornundisciplesofhis…malelaydisciplesofhis,householderswearingwhite,followingthecelibatelife…malelaydisciplesofhis,householderswearingwhite,partakingofsensuality…femalelaydisciplesofhis,householderswearingwhite,followingthecelibatelife;therearefemalelaydisciplesofhis,householderswearingwhite,partakingofsensuality;andhisholylifehasbecomepowerful,prosperous,detailed,well-populated,wide-spread,proclaimedamongdevas&humanbeings,andhasattainedsupremacyintermsofgains&supremacyintermsofstatus,thenaholylifeofthatsortiscompletewithregardtothatfactor.

“Cunda,Iamnowateacherwhohasappearedintheworld,worthy&rightlyself-awakened.AndtheDhammaiswell-proclaimed,well-expounded,leadingout,conducivetocalming,expoundedbyonewhoisrightlyself-awakened.Mydiscipleshavebeeninstructedinthemeaning/goaloftheTrueDhamma,andthe

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completeholylifehasbeenentirelydisclosedtothem,madeplain,withallitsstepscollected,completewithmiracles,well-proclaimedasfarashumanbeings&devas.Iamnowateacherwhoisanelder,oflongstanding,longgoneforth,senior,attainedtooldage.

“Therearenoweldermonkdisciplesofminewhoareexperienced,trained,mature,attainedtosecurityfromtheyoke,abletoteachtheTrueDhamma,abletotrapwiththeTrueDhammaanyopposingdoctrinesthathavearisenand—havingtrappedthem—toteachtheDhammacompletewithmiracles.Therearenow4monkdisciplesofmineofmiddlestanding.Therearenowjuniormonkdisciplesofmine.Therearenoweldernundisciplesofmine…nundisciplesofmineofmiddlestanding…juniornundisciplesofmine…malelaydisciplesofmine,householderswearingwhite,followingthecelibatelife…malelaydisciplesofmine,householderswearingwhite,partakingofsensuality…femalelaydisciplesofmine,householderswearingwhite,followingthecelibatelife.Therearenowfemalelaydisciplesofmine,householderswearingwhite,partakingofsensuality;andmyholylifehasnowbecomepowerful,prosperous,detailed,well-populated,wide-spread,proclaimedamongdevas&humanbeings.

“Cunda,totheextentthatIamnowateacherwhohasappearedintheworld,Idonotseeanyotherteacherwhohasattainedsupremacyintermsofgains&supremacyintermsofstatusequaltowhatIhave.Andtotheextentthatmycommunityorgrouphasappearedintheworld,Idonotseeanyothercommunitythathasattainedsupremacyintermsofgains&supremacyintermsofstatus,equaltowhattheSaṅghaofmonkshas.

“Ifonespeakingrightlyweretosay,‘awell-expounded,entirelycomplete,well-proclaimedholylife,consummateinallitsaspects,completeinallitsaspects,withnothinglacking&nothinginexcess,’hewould,speakingrightly,sayitofthis:‘awell-expounded,entirelycomplete,well-proclaimedholylife,consummateinallitsaspects,completeinallitsaspects,withnothinglacking&nothinginexcess.’

“UdakaRāmaputta5oncemadethisstatement:‘Seeing,onedoesn’tsee.’Andwhatisitthat,‘seeing,onedoesn’tsee’?Oneseesthebladeofawell-sharpenedrazor,butnottheedgeoftherazor.This,Cunda,iscalled,‘seeing,onedoesn’tsee.’ButthisstatementofUddakaRāmaputtaisbase,vulgar,common,ignoble,unprofitable,dealingonlywitharazor.

“Buthowwouldone,speakingrightly,say,‘Seeing,onedoesn’tsee’?Onespeakingrightly,wouldsayjustthis:‘Seeing,onedoesn’tsee.’Andwhatisitthat,‘seeing,onedoesn’tsee’?Suchawell-expounded,entirelycomplete,well-proclaimedholylife,consummateinallitsaspects,completeinallitsaspects,withnothinglackingandnothinginexcess:Thisiswhatonesees.Onedoesn’t

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see,‘Ifthisweretakenawayfromhere,itwouldbecomepurer.’Onedoesn’tsee,‘Ifthiswereaddedhere,itwouldbecomemorecomplete.’Thisiscalled,‘seeing,onedoesn’tsee.’

“Cunda,ifonespeakingrightlyweretosay,‘awell-expounded,entirelycomplete,well-proclaimedholylife,consummateinallitsaspects,completeinallitsaspects,withnothinglackingandnothinginexcess,’hewould,speakingrightly,sayitofthis:‘awell-expounded,entirelycomplete,well-proclaimedholylife,consummateinallitsaspects,completeinallitsaspects,withnothinglackingandnothinginexcess.’

That this Holy Life May Long Endure

“Therefore,Cunda,withregardtothequalitiesIhavetaught,havingdirectlyknownthem,youshouldall,havingassembled&gatheredtogether,recite&compare6meaningwithmeaning,expressionwithexpression,sothatthisholylifemaylongendure&remainsteadfastforthebenefit,welfare,&happinessofthemultitude;outofsympathyfortheworld;forthebenefit,welfare,&happinessofhumanbeings&devas.AndwhicharethequalitiesIhavetaughtthatyoushouldall,havingassembled&gatheredtogether,recite&comparemeaningwithmeaning,expressionwithexpression,sothatthisholylifemaylongendure&remainsteadfastforthebenefit,welfare,&happinessofthemultitude;outofsympathyfortheworld;forthebenefit,welfare,&happinessofhumanbeings&devas?Thefourestablishingsofmindfulness,thefourrightexertions,thefourbasesofpower,thefivefaculties,thefivestrengths,thesevenfactorsforawakening,thenobleeightfoldpath.7ThesearethequalitiesIhavetaughtthatyoushouldall,havingassembled&gatheredtogether,recite&comparemeaningwithmeaning,expressionwithexpression,sothatthisholylifemaylongendure&remainsteadfastforthebenefit,welfare,&happinessofthemultitude;outofsympathyfortheworld;forthebenefit,welfare,&happinessofhumanbeings&devas.Inthem,youshouldtrainyourselvesharmoniously,cordially,withoutdispute.

“IfoneofyourfellowsintheholylifeshouldspeakoftheDhammaintheSaṅgha,andifthethoughtoccurstoyou,‘Friends,thisvenerableonehasgraspedthewrongmeaningandpickedupthewrongexpression,’youshouldexpressneitherdelightnorscorn.Neitherdelightingnorscorning,youshouldsaytohim,‘Withregardtothismeaning,friend,therearetheseexpressionsorthoseexpressions.Whicharethemorepertinent?Andwithregardtotheseexpressions,thereisthismeaningorthatmeaning.Whichisthemorepertinent?’

“Ifheshouldsay,‘Friends,withregardtothismeaning,theseexpressionsaremorepertinentthanthose;andwithregardtotheseexpressions,thismeaningis

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morepertinentthanthat,’thenheisneithertobepraisednordisparaged.Neitherpraisingnordisparaginghim,youshouldshowhimhowtoexaminethatmeaning&thoseexpressions.

“IfanotheroneofyourfellowsintheholylifeshouldspeakoftheDhammaintheSaṅgha,andifthethoughtoccurstoyou,‘Friends,thisvenerableonehasgraspedthewrongmeaningbutpickeduptherightexpression,’youshouldexpressneitherdelightnorscorn.Neitherdelightingnorscorning,youshouldsaytohim,‘Withregardtotheseexpressions,thereisthismeaningorthatmeaning.Whichisthemorepertinent?’

“Ifheshouldsay,‘Friends,withregardtotheseexpressions,thismeaningismorepertinentthanthat,’thenheisneithertobepraisednordisparaged.Neitherpraisingnordisparaginghim,youshouldshowhimhowtoexaminethatmeaning.

“IfanotheroneofyourfellowsintheholylifeshouldspeakoftheDhammaintheSaṅgha,andifthethoughtoccurstoyou,‘Friends,thisvenerableonehasgraspedtherightmeaningbutpickedupthewrongexpression,’youshouldexpressneitherdelightnorscorn.Neitherdelightingnorscorning,youshouldsaytohim,‘Withregardtothismeaning,friend,therearetheseexpressionsorthoseexpressions.Whicharethemorepertinent?’

“Ifheshouldsay,‘Friends,withregardtothismeaning,theseexpressionsaremorepertinentthanthose,’thenheisneithertobepraisednordisparaged.Neitherpraisingnordisparaginghim,youshouldshowhimhowtoexaminethoseexpressions.

“IfanotheroneofyourfellowsintheholylifeshouldspeakoftheDhammaintheSaṅgha,andifthethoughtoccurstoyou,‘Friends,thisvenerableonehasgraspedtherightmeaningandpickeduptherightexpression,’saying,‘Excellent,’youshouldexpressdelight&rejoiceinhisstatement.Expressingdelight&rejoicinginhisstatement,saying,‘Excellent,’youshouldsaytohim,‘It’sagainforus,friend,agreatgain,thatweseeavenerableonelikeyouwhohasenteredintothemeaningandtheexpressioninthisway.’

The Pleasures of the Holy Life

“Cunda,Idon’tteachyoutheDhammaonlyfortherestraintofeffluentsinthepresentlife,nordoIteachyoutheDhammaonlyforthewardingoffofeffluentsintheafterlife.IteachyoutheDhammabothfortherestraintofeffluentsinthepresentlifeandforthewardingoffofeffluentsintheafterlife.

“Therefore,therobeIhaveallowedyouisenoughsimplytocounteractcold,tocounteractheat,tocounteractthetouchofflies,mosquitoes,wind,sun,&

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reptiles;simplyforthepurposeofcoveringthepartsofthebodythatcauseshame.

“ThealmsfoodIhaveallowedyouisenoughsimplyforthesurvival&continuanceofthisbody,forendingitsafflictions,forthesupportoftheholylife,thinking,‘ThuswillIdestroyoldfeelings(ofhunger)andnotcreatenewfeelings(fromovereating).Iwillmaintainmyself,beblameless,&liveincomfort.’

“ThelodgingsIhaveallowedyouareenoughsimplytocounteractcold,tocounteractheat,tocounteractthetouchofflies,mosquitoes,wind,sun,&reptiles;simplyforprotectionfromtheinclemenciesofweatherandfortheenjoymentofseclusion.

“ThemedicinalrequisitesusedforcuringthesickthatIhaveallowedyouareenoughsimplytocounteractanypainsofillnessthathavearisenandformaximumfreedomfromdisease.

“Now,it’spossible,Cunda,thatwanderersofothersectsmightsay,‘TheSakyan-soncontemplativeslivedevotedtothedevotiontopleasure.’Whentheyaresayingthat,thewanderersofothersectsshouldbetold,‘Whichdevotiontopleasure,friends?—fordevotiontopleasurehasmanymodes,manypermutations.’8

“Therearefourdevotionstopleasure,Cunda,thatarebase,vulgar,common,ignoble,unprofitable,thatdonotleadtodisenchantment,dispassion,cessation,calming,directknowledge,self-awakening,orunbinding.Whichfour?

“Thereisthecasewhereacertainfoolfindspleasure&raptureforhimselfinkillinglivingbeings.Thisisthefirstdevotiontopleasure.

“Further,thereisthecasewhereacertainpersonfindspleasure&raptureforhimselfintakingwhatisnotgiven.Thisistheseconddevotiontopleasure.

“Further,thereisthecasewhereacertainpersonfindspleasure&raptureforhimselfintellinglies.Thisisthethirddevotiontopleasure.

“Further,thereisthecasewhereacertainpersongoesaboutendowed&providedwiththefivestringsofsensuality.Thisisthefourthdevotiontopleasure.

“Thesearethefourdevotionstopleasure,Cunda,thatarebase,vulgar,common,ignoble,unprofitable,thatdonotleadtodisenchantment,dispassion,cessation,calming,directknowledge,self-awakening,orunbinding.

“Now,it’spossiblethatwanderersofothersectsmightsay,‘TheSakyan-soncontemplativeslivedevotedtothesefourdevotionstopleasure.’Theyaretobetold,‘Notso!’Theywouldnotbespeakingrightlyofyou.Theywouldbeslanderingyouwithwhatisunfactual&untrue.

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“Therearefourdevotionstopleasure,Cunda,thatleadexclusivelytodisenchantment,dispassion,cessation,calming,directknowledge,self-awakening,&unbinding.Whichfour?

“Thereisthecasewhereamonk,quitesecludedfromsensuality,secludedfromunskillfulqualities,enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Thisisthefirstdevotiontopleasure.

“Further,Cunda,withthestillingofdirectedthoughts&evaluations,themonkenters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Thisistheseconddevotiontopleasure.

“Further,Cunda,withthefadingofrapture,themonkremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Thisisthethirddevotiontopleasure.

“Further,Cunda,withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—themonkenters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Thisisthefourthdevotiontopleasure.

“Thesearethefourdevotionstopleasurethatleadexclusivelytodisenchantment,dispassion,cessation,calming,directknowledge,self-awakening,&unbinding.

“Now,it’spossible,Cunda,thatwanderersofothersectsmightsay,‘TheSakyan-soncontemplativeslivedevotedtothesefourdevotionstopleasure.’Theyaretobetold,‘Thatisso!’Theywouldbespeakingrightlyofyou.Theywouldnotbeslanderingyouwithwhatisunfactual&untrue.

“It’spossiblethatwanderersofothersectsmightsay,‘Livingdevotedtothesefourdevotionstopleasure,friends,whatfruits,whatrewardscanbeexpected?’

“Thewanderersofothersectssayingthataretobetold,‘Livingdevotedtothesefourdevotionstopleasure,friends,fourfruits,fourrewardscanbeexpected.Whichfour?

“‘Friends,thereisthecasewhereamonk,withthewastingawayof(thefirst)threefetters,isastream-enterer,certain,neveragaindestinedforthelowerrealms,headedforself-awakening.Thisisthefirstfruit,thefirstreward.

“‘Further,friends,themonk—withthewastingawayof(thefirst)threefetters,andwiththeattenuationofpassion,aversion,&delusion—isaonce-returner;who,onreturningonlyoncemoretothisworld,willmakeanendingtostress.Thisisthesecondfruit,thesecondreward.

“‘Further,themonk—withthewastingawayofthefivelowerfetters—isdue

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toarisespontaneously(inthePureAbodes),theretototallyunbind,destinedneveragaintoreturnfromthatworld.Thisisthethirdfruit,thethirdreward.

“‘Further,themonk—withtheendingofeffluents—enters&remainsintheeffluent-freeawareness-release&discernment-release,havingdirectlyknown&realizeditforhimselfrightinthehere&now.

“‘Livingdevotedtothesefourdevotionstopleasure,friends,thesefourfruits,thesefourrewardscanbeexpected.’

“Now,it’spossible,Cunda,thatwanderersofothersectsmightsay,‘TheSakan-soncontemplativeslivewithoutanestablishedDhamma.’Thewanderersofothersectssayingthatshouldbetold,‘Thereare,friends,Dhammastaught&formulatedbytheBlessedOne—theonewhoknows,theonewhosees,worthy,&rightlyself-awakened—thatarenottobetransgressedthroughoutlife.Justlikeagatepostorironpostthatisdeeplyburied,well-planted,immovable,unshakable,inthesamewaythereareDhammastaught&formulatedbytheBlessedOne—theonewhoknows,theonewhosees,worthy,&rightlyself-awakened—thatarenottobetransgressedthroughoutlife.

“‘Friends,anarahantmonkwhoseeffluentsareended,whohasreachedfulfillment,donethetask,laiddowntheburden,attainedthetruegoal,totallydestroyedthefetterofbecoming,andwhoisreleasedthroughrightgnosis,cannotpossiblytransgressnineprinciples:

“‘[1]Itisimpossibleforamonkwhoseeffluentsareendedtointentionallydeprivealivingbeingoflife.[2]Itisimpossibleforamonkwhoseeffluentsareendedtotake,inthemannerofstealing,whatisnotgiven.[3]Itisimpossibleforamonkwhoseeffluentsareendedtoengageinsexualintercourse.[4]Itisimpossibleforamonkwhoseeffluentsareendedtotellaconsciouslie.[5]Itisimpossibleforamonkwhoseeffluentsareendedtoconsumestored-upsensualthingsashedidbefore,whenhewasahouseholder.

“‘[6]Itisimpossibleforamonkwhoseeffluentsareendedtofollowabiasbasedondesire.[7]Itisimpossibleforamonkwhoseeffluentsareendedtofollowabiasbasedonaversion.[8]Itisimpossibleforamonkwhoseeffluentsareendedtofollowabiasbasedonfear.[9]Itisimpossibleforamonkwhoseeffluentsareendedtofollowabiasbasedondelusion.

“‘Anarahantmonkwhoseeffluentsareended,whohasreachedfulfillment,donethetask,laiddowntheburden,attainedthetruegoal,totallydestroyedthefetterofbecoming,andwhoisreleasedthroughrightgnosis,cannotpossiblytransgressnineprinciples.’

The Tathāgata’s Knowledge & Vision

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“Now,it’spossible,Cunda,thatsomewanderersofothersectsmightsay,‘Gotamathecontemplativedescribesunlimitedknowledge&visionwithregardtothepast,butdoesn’tdescribeunlimitedknowledge&visionwithregardtothefuture.Whatisthis?Howisthis?’Thosewanderersofothersectsconstruethesortofknowingthatisnotknowledge&vision9tobethesortofknowingthatisknowledge&vision,justlikeinexperiencedfools.TheTathāgata’smemory-&-recollectionknowledgewithregardtothepastissuchthatherecollectswhateverhewants.TheTathāgata’sknowledgewithregardtothefuturearisesbornfromhisawakening:‘Thisisthelastbirth.Thereisnownofurtherbecoming.’

“Withregardtowhatispast:Ifitisunfactual,untrue,&unbeneficial,theTathāgatadoesnotdeclareit.Ifitisfactual,true,butunbeneficial,theTathāgatadoesnotdeclareit.Ifitisfactual,true,&beneficial,theTathāgatahasasenseofthepropertimeforgivingtheanswertothatquestion.

“Withregardtowhatisfuture…“Withregardtowhatispresent:Ifitisunfactual,untrue,&unbeneficial,the

Tathāgatadoesnotdeclareit.Ifitisfactual,true,butunbeneficial,theTathāgatadoesnotdeclareit.Ifitisfactual,true,&beneficial,theTathāgatahasasenseofthepropertimeforgivingtheanswertothatquestion.10

“Thus,Cunda,withregardtothingsthatarepast,future,&present,theTathāgataisonewhospeaksatthepropertime,speakswhatistrue,speakswhatisfactual,speaksthemeaning,speaksDhamma,speaksVinaya.ThusheiscalledtheTathāgata.

“Cunda,whateverinthisworld—withitsdevas,Māras,&Brahmās,thisgenerationwithitscontemplatives&brahmans,itsroyalty&commonpeople—isseen,heard,sensed,cognized,attained,soughtafter,ponderedbytheintellect,thathasbeenfullyawakenedtobytheTathāgata.ThusheiscalledtheTathāgata.

“FromthenighttheTathāgatafullyawakenstotheunsurpassedrightself-awakeninguntilthenighthetotallyunbindsintheunbindingpropertywithnofuelremaining,11whatevertheTathāgatahassaid,spoken,explainedisjustso[tatha]andnototherwise.ThusheiscalledtheTathāgata.

“TheTathāgataisonewhodoesinlinewith[tatha]whatheteaches,onewhoteachesinlinewithwhathedoes.ThusheiscalledtheTathāgata.

“Inthisworldwithitsdevas,Māras,&Brahmās,thisgenerationwithitscontemplatives&brahmans,itsroyalty&commonpeople,theTathāgataistheunconqueredconqueror,all-seeing,thewielderofpower.ThusheiscalledtheTathāgata.12

“It’spossible,Cunda,thatwanderersofothersectsmightsay,‘Howisit,friends?Isitthecasethat“afterdeathaTathāgataexists:Onlythisistrue,anything

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otherwiseisworthless”?’Thewanderersofothersectswhosaythisshouldbetold,‘Friends,itisundeclaredbytheTathāgatathat“afterdeathaTathāgataexists:Onlythisistrue,anythingotherwiseisworthless.”’

“It’spossiblethatwanderersofothersectsmightsay,‘Howisit,friends?Isitthecasethat“afterdeathaTathāgatadoesnotexist…”…“bothexists&doesnotexist…”…“neitherdoesnordoesn’texist:Onlythisistrue,anythingotherwiseisworthless”?’Thewanderersofothersectswhosaythisshouldbetold,‘Friends,itisundeclaredbytheTathāgatathat“afterdeathaTathāgataneitherdoesnordoesnotexist:Onlythisistrue,anythingotherwiseisworthless.”’

“It’spossiblethatwanderersofothersectsmightsay,‘Butwhy,friends,isthisundeclaredbyGotamathecontemplative?’Thewanderersofothersectswhosaythisshouldbetold,‘Friends,itisn’tconnectedwiththegoal,isn’tconnectedwiththeDhamma,isn’tfundamentaltotheholylife.Itdoesn’tleadtodisenchantment,dispassion,cessation,calming,directknowledge,self-awakening,unbinding.That’swhyit’sundeclaredbytheBlessedOne.’13

“It’spossiblethatwanderersofothersectsmightsay,‘Butwhat,friends,isdeclaredbyGotamathecontemplative?’Thewanderersofothersectswhosaythisshouldbetold,‘“Thisisstress,”isdeclaredbytheBlessedOne.“Thisistheoriginationofstress,”isdeclaredbytheBlessedOne.“Thisisthecessationofstress,”isdeclaredbytheBlessedOne.“Thisisthepathofpracticeleadingtothecessationofstress,”isdeclaredbytheBlessedOne.’

“It’spossiblethatwanderersofothersectsmightsay,‘Andwhy,friends,isthisdeclaredbyGotamathecontemplative?’Thewanderersofothersectswhosaythisshouldbetold,‘Thisisconnectedwiththegoal,isconnectedwiththeDhamma,isfundamentaltotheholylife.Itleadstodisenchantment,dispassion,cessation,calming,directknowledge,self-awakening,unbinding.That’swhyit’sdeclaredbytheBlessedOne.’

“Cunda,theview-dependencies[diṭṭhi-nissayā]14concerningbeginning-pointsthatIhavedeclaredastheyaretobedeclaredandastheyarenottobedeclared:WouldI[simply]declarethemtoyou?Andtheview-dependenciesconcerningendpointsthatIhavedeclaredastheyaretobedeclaredandastheyarenottobedeclared:WouldI[simply]declarethemtoyou?

“Andwhicharetheview-dependenciesconcerningbeginning-pointsthatIhavedeclaredastheyaretobedeclaredandastheyarenottobedeclared?15

“Therearecertaincontemplatives&brahmanswhoareofthisview,thisopinion,‘Theself&thecosmosareeternal:Onlythisistrue,anythingotherwiseisworthless.’Therearecertaincontemplatives&brahmanswhoareofthisview,thisopinion,‘Theself&thecosmosarenoteternal:Onlythisistrue,anythingotherwiseisworthless.’…‘Theself&thecosmosarebotheternal&noteternal’

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…‘Theself&thecosmosareneithereternalnornot-eternal’…‘Theself&thecosmosareself-made’…‘Theself&thecosmosareother-made’…‘Theself&thecosmosarebothself-made&other-made’…‘Withoutself-makingorother-making,theself&thecosmosarespontaneouslyarisen:Onlythisistrue,anythingotherwiseisworthless.’

“Therearecertaincontemplatives&brahmanswhoareofthisview,thisopinion,‘Pleasure&painareeternal:Onlythisistrue,anythingotherwiseisworthless.’…‘Pleasure&painarenoteternal:Onlythisistrue,anythingotherwiseisworthless.’…‘Pleasure&painarebotheternal&noteternal’…‘Pleasure&painareneithereternalnornot-eternal’…‘Pleasure&painareself-made’…‘Pleasure&painareother-made’…‘Pleasure&painarebothself-made&other-made’…‘Withoutself-makingorother-making,pleasure&painarespontaneouslyarisen:Onlythisistrue,anythingotherwiseisworthless.’

“Asforthecontemplatives&brahmanswhoareofthisview,thisopinion,‘Theself&thecosmosareeternal:Onlythisistrue,anythingotherwiseisworthless’:I,goingtothem,say,‘Friends,isitthecasethatthisissaid,“Theself&thecosmosareeternal”?Whentheysay,“Onlythisistrue,anythingotherwiseisworthless,”Idon’tgranttheirpoint.Whyisthat?Becausewithregardtothat,therearesomebeingswhoarepercipientotherwise.16AndIdonotseethatthisdoctrineisevenequaltomine,sohowbetter?Infact,mydoctrineisthebetterone.

[Similarlywiththeremainingviews.]“These,Cunda,aretheview-dependenciesconcerningbeginning-pointsthatI

havedeclaredastheyaretobedeclaredandastheyarenottobedeclared.WouldI[simply]declarethemtoyou?

“Andwhicharetheview-dependenciesconcerningendpointsthatIhavedeclaredastheyaretobedeclaredandastheyarenottobedeclared?17

“Therearecertaincontemplatives&brahmanswhoareofthisview,thisopinion,‘Afterdeath,theselfispossessedofform&freefromdisease:Onlythisistrue,anythingotherwiseisworthless.’Therearecertaincontemplatives&brahmanswhoareofthisview,thisopinion,‘Afterdeath,theselfisformless:Onlythisistrue,anythingotherwiseisworthless.’…‘Afterdeath,theselfisbothpossessedofform&formless’…‘Afterdeath,theselfisneitherpossessedofformnorformless’…‘Afterdeath,theselfispercipient’…‘Afterdeath,theselfisnotpercipient’…‘Afterdeath,theselfisbothpercipient&notpercipient’…‘Afterdeath,theselfisneitherpercipientnornotpercipient’…‘Theselfisannihilated,destroyed,&doesnotexistafterdeath:Onlythisistrue,anythingotherwiseisworthless.’

“Asforthecontemplatives&brahmanswhoareofthisview,thisopinion,

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‘Afterdeath,theselfispossessedofform&freefromdisease:Onlythisistrue,anythingotherwiseisworthless’:I,goingtothem,say,‘Friends,isitthecasethatthisissaid,“Afterdeath,theselfispossessedofform&freefromdisease”?Whentheysay,“Onlythisistrue,anythingotherwiseisworthless,”Idon’tgranttheirpoint.Whyisthat?Becausewithregardtothat,therearesomebeingswhoarepercipientotherwise.AndIdonotseethatthisdoctrineisevenequaltomine,sohowbetter?Infact,mydoctrineisthebetterone.

[Similarlywiththeremainingviews.]“These,Cunda,aretheview-dependenciesconcerningendpointsthatIhave

declaredastheyaretobedeclaredandastheyarenottobedeclared.WouldI[simply]declarethemtoyou?

“It’sfortheabandoning&transcendingoftheseview-dependenciesconcerningbeginning-pointsandview-dependenciesconcerningendpointsthatIhavethustaught&formulatedthefourestablishingsofmindfulness.Whichfour?

“Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonthemindin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonmentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.18

“It’sfortheabandoning&transcendingoftheseview-dependenciesconcerningbeginning-pointsandview-dependenciesconcerningendpointsthatIhavethustaught&formulatedthesefourestablishingsofmindfulness.”

NowonthatoccasionVen.Upavāṇa19wasstandingbehindtheBlessedOne,fanninghim.HesaidtotheBlessedOne,“It’samazing,lord.It’sastounding—howinspiringthisDhamma-sequenceis,howveryinspiringthisDhamma-sequenceis.WhatisthenameofthisDhamma-sequence?”

“Inthatcase,Upavāṇa,youmayrememberthisDhamma-sequencesimplyas‘TheInspiring.’”

ThatiswhattheBlessedOnesaid.Gratified,Ven.UpavāṇadelightedintheBlessedOne’swords.

Notes1.Inotherwords,NigaṇṭhaNāṭaputtawasthefoundationandarbiterforthis

doctrinewhilehewasalive,butleftnofoundationorarbitertotakehisplace.Incontrast,seeVen.Ānanda’sstatementinMN106totheeffectthat,afterthe

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Buddha’spassing,theDhammawasthearbiteramongthemonks.2.AccordingtotheCommentary,thismeansthattheyhavenotawakenedto

themeaning/goal(attha)oftheTrueDhamma.3.SeethethreemiraclesdiscussedinAN3:61andDN11.4.This“now”appearsintheThaiandSriLankaneditions,butnotinthe

BurmeseorPTSeditions.5.OneoftheBuddha’steacherspriortohisawakening.SeeMN36.6.ReadingvicaritabbaṁwiththeThaiedition.Theothereditionshavena

vivaditabbaṁ,“shouldnotdispute.”7.Thesearethe37bodhi-pakkhiya-dhammas.Forafullaccount,seeTheWingsto

Awakening.8.Thediscussionthatbeginswiththisparagraphprovidesanexplanationfor

whatismeantbythe“middleway”intheBuddha’sfirstsermon.SeealsothediscussionofpleasureandpaininMN101.

9.ReadingañāṇadassanaṁwiththeThaiedition.Theothereditionshaveñāṇadassanaṁ,“thatisknowledge&vision,”whichdoesn’tfitintothegeneralmessageofthetexthere.

ThispassageappearstobearesponsetotheclaimsmadebyPūraṇaKassapaandNigaṇṭhaNāṭaputta,whotaughttwodifferentformsofdeterminismandwhobothclaimedtohaveinfiniteknowledgeofthecosmos,aknowledgethatincludedknowledgeofthepastandfuture,whichintheirviewwasalreadypredetermined(AN9:38,DN2).TheBuddha,however,rejecteddeterminism(seeAN3:63)andinsteadtaughtadoctrineofkammathatallowedforthefreedomtochooseskillfulorunskillfulcoursesofactioninthepresentmoment.Thismeantthathisknowledgeofthefuturedidnotencompassalldetailsaboutthefuture,asmanyofthosedetailswerecontingentondecisionsthathadnotyetbeenmade.Buthedidhavefutureknowledgeofamorespecificandmorevaluablesort:Heknewthathewouldnotbereborn.RegardlessofhowunlimitedPūraṇaKassapaandNigaṇṭhaNāṭaputtamightclaimtheirknowledgeofthefuturetobe,theydidnothavethissortofknowledgeoftheirownfutureatall.

Nevertheless,eventhoughtheBuddhadidnotclaimtotalknowledgeofthefuture,hewasabletoseetendenciesinthepresentthatwouldbearfuturefruit.Forexample,inSN20:7andAN5:79–80,heforeseesthedeclineoftheSaṅghaandthedisappearanceoftheTrueDhamma,buthewarnsthemonksofthesecomingdangers,notsothattheywouldacceptthemasinevitable,butsothattheywoulddowhattheycouldtocounteractthem.Thismeansthatthemonkswouldhaveitintheirpowertoslowthesetendenciesdown.InMN12,heillustrateshisknowledgeofthefuturefateofspecificindividualswiththeanalogyoftheone-waypath(ekāyana-magga):Whenamanisfollowingaone-waypathtothatleadsonlytoonespecificdestination,onewouldknowthathewilleventuallyreachthat

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destination.Inthesameway,theBuddhacanseeofspecificindividualsthataslongastheyfollowspecificone-waypathsofpractice,theirpracticewilleventuallyleadthemtothecorrespondinggoals.Thisknowledge,ofcourse,isdependentoneachindividual’scontinuingtofollowthatpathofpractice.

10.SeeMN58.11.SeeIti44andthediscussioninTheMindLikeFireUnbound,chapter1.12.SeeAN4:24andIti112.13.ForadiscussionoftheBuddha’sreasonsfornotansweringthesequestions,

seeSkillinQuestions,chapter8.14.Therefrainsthatframethefollowingdiscussiononview-dependencies

containmanyvariantreadings,andunfortunatelynoneoftheprintededitionssortsoutthevariantsespeciallywell.TheCommentaryisofnohelpinthisregard,asitaddressesitselfonlytosomeofthemoreobviousissuesinthediscussion,andleavesthelessobviousonesuntouched.Therefore,thistranslationistentative,basedonthereadingsthatseembesttome,basedbothonstylisticgroundsandonthewaytheyfitinwiththediscussionsoftheseviewsinothersuttas.

Thetermdiṭṭhi-nissaya,“viewdependency,”isalsofoundinUd6:5.15.Oftheview-dependenciesinthefollowinglist,thequestionofwhetherthe

selfandtheworldareeternalistreatedinDN1,DN28,andMN102,andismentionedinUd6:5;thequestionofwhethertheselfisself-made,etc.,ismentionedinUd6:5,asisthequestionofwhetherpleasure&painareeternal;thequestionofwhetherpleasure&painareself-made,etc.,istreatedinSN12:18andSN12:25,andmentionedinAN6:95.

Thesuttasthattreattheseviews,asopposedtothosethatmerelymentionthem,showhowtheBuddhawouldandwouldnotdeclarethem.Inallcases,hewouldnotdeclarethemas,“Onlythisistrue,anythingotherwiseisworthless.”Hewoulddeclareorexplainthem,however,inthesenseofshowingeitherhowtheviewisformulated,howitisgrasped,orhowgraspingtotheviewgetsinthewayofreachingthedeathless.ThediscussioninDN1isthemostcomplex,asitgivesadetailedanddifferenttreatmentforeachoftheviewsitcovers.However,DN1containsarefrainthattreatseveryviewitcoversinlightofdependentco-arising.Thisrefrain—alongwithpassagesfromMN102andSN12:25—givesthegeneralthrustofthewayinwhichtheBuddhawouldexplain/declaretheseviews.

“Whenthosecontemplatives&brahmansassertvarioustypesoftheories…on62grounds,thatisanagitation&vacillationtobefeltbythosecontemplatives&brahmanswho,notknowing,notseeing,areimmersedincraving.…Thatcomesfromcontactasarequisitecondition.…Thattheywouldexperiencethatotherthanthroughcontact:Thatisn’tpossible.…Theyallexperiencethatthroughrepeatedcontactatthesixsensemedia.Forthem,fromfeelingasarequisiteconditioncomescraving.Fromcravingasa

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requisiteconditioncomesclinging/sustenance.Fromclinging/sustenanceasarequisiteconditioncomesbecoming.Frombecomingasarequisiteconditioncomesbirth.Frombirthasarequisitecondition,thenaging-&-death,sorrow,lamentation,pain,distress,&despaircomeintoplay.Suchistheoriginationofthisentiremassofstress&suffering.

“Butwhenamonkdiscernstheorigination,ending,allure,drawbacksof,&emancipationfromthesixsensemedia,hediscernswhatishigherthanallofthis.”—DN1

“Thosecontemplatives&brahmanswhoareofthisview,thisopinion,‘Theself&thecosmosareeternal:Onlythisistrue,anythingotherwiseisworthless’:Itisimpossiblethat—apartfromconviction,apartfromliking,apartfromunbrokentradition,apartfromreasoningbyanalogy,apartfromanagreementthroughponderingviews[seeMN95andAN3:66]—theywouldhavetheirveryownpure&clearpersonalknowledgeofthat.Therebeingnopure&clearpersonalknowledge,whatevermodicumorsliverofknowledgethosevenerablecontemplatives&brahmansclarifyonthatmatterissaidtobeclingingontheirpart.Withregardtothat—fabricated,gross—thereisstillthecessationoffabrications:Thereisthis.’Knowingthat,seeingtheescapefromit,theTathāgatahasgonebeyondit.”—MN102

“Whatevercontemplatives&brahmans,teachersofkamma,whodeclarethatpleasure&painareself-made,eventhatisdependentoncontact.Whatevercontemplatives&brahmans,teachersofkamma,whodeclarethatpleasure&painareother-made…self-made&other-made…withoutself-makingorother-making,arespontaneouslyarisen,eventhatisdependentoncontact.

“Itisn’tpossiblethatanycontemplatives&brahmans—teachersofkammawhodeclarethatpleasure&painareself-made—wouldbesensitivetopleasure&painotherwisethanthroughcontact.Itisn’tpossiblethatanycontemplatives&brahmans—teachersofkammawhodeclarethatpleasure&painareother-made…self-made&other-made…withoutself-makingorother-making,arespontaneouslyarisen—wouldbesensitivetopleasure&painotherwisethanthroughcontact.

“Whenthereisabody,pleasure&painariseinternallywithbodilyintentionasthecause;orwhenthereisspeech,pleasure&painariseinternallywithverbalintentionasthecause;orwhenthereisintellect,pleasure&painariseinternallywithintellectualintentionasthecause.

“Fromignoranceasarequisitecondition,theneitherofone’sownaccordonefabricatesthebodilyfabricationonaccountofwhichthatpleasure&painariseinternally,orbecauseofothersonefabricatesthebodily

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fabricationonaccountofwhichthatpleasure&painariseinternally.Eitheronefabricatesalertthebodilyfabricationonaccountofwhichthatpleasure&painariseinternally;oronefabricatesunalertthebodilyfabricationonaccountofwhichthatpleasure&painariseinternally.[Similarlywithverbal&intellectualfabrications.]

“Now,ignoranceisboundupinthesethings.Fromtheremainderlessfading&cessationofthatveryignorance,therenolongerexists(thesenseof)thebodyonaccountofwhichthatpleasure&paininternallyarise.Therenolongerexiststhespeech…theintellectonaccountofwhichthatpleasure&paininternallyarise.Therenolongerexiststhefield,thesite,thedimension,ortheissueonaccountofwhichthatpleasure&paininternallyarise.”—SN12:25

16.AsthediscussionsofthesepointsinDN1andDN28makeclear,therearebeingswho,eventhoughtheycanrememberpastlives,havedifferentmemories/perceptionsofthoselivesbecauseofthevagariesoftheirkammaandthelimitationsontheirmemories.Thustheycometodifferentconclusionsaboutwheretheyultimatelycamefrom—and,asisshowninthefollowingsectionofthissutta,whatwillbecomeofthemafterdeath.TheBuddha’slargerknowledgeofpastlivesshowsthatnoneoftheview-dependenciesofferedherecanbetheonlytruthaboutthepastorthefuture.Andsomeofthemaresimplynottrue:AshesaysinSN12:18,itisdefinitelynottruethatpleasure&painarespontaneouslyarisen;instead,theyaredependentlyco-arisen.Andasforbeginningpointsingeneral,SN15:3statesthattransmigrationcomesfromaninconceivablebeginningpoint;AN10:61saysthatabeginningpointforignorance,suchthatonemightsay,“Beforethis,ignorancedidnotexist;thenitcameintoplay,”cannotbediscerned.

Insteadofbasinghisteachingsonperceptionsaboutthepast,theBuddhafocusesinsteadonhowsufferingismaintained—andcanbeended—intheimmediatepresent.Hisformulationofthefournobletruthsholdstrue,andisimmediatelyapplicabletotheproblemofsufferingandstresshereandnow,regardlessofwhatoneremembersfromthepast.Thesetruthsalsoservethepurposeofleadingtonibbāna,somethingthatnoneoftheseotherviewscando.Thisiswhyhiscriticismoftheotherviewsdoesnotapplytorightview,andwhyhisdoctrineissuperiortoanyoftheview-dependenciesdiscussedhere.

17.Theview-dependenciesinthefollowinglist,orclosevariants,arediscussedinDN1andMN102.ThefirstfourarediscussedinSN24.ThediscussionsinbothDN1andMN102arequiteextended,givingdifferentdetailsforeachview,althoughtherefraininDN1isthesamehereasitisfortheview-dependenciesdealingwithbeginningpoints.ApassagefromSN24:37givesanideaofhowitanditscompanionsuttasdeclare/explainthefirstfouroftheseviews:

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“Monks,therebeingwhat,clingingtowhat,entrenchedinwhat,doesthisviewarise:‘Afterdeath,theselfispossessedofform&freefromdisease’?”…

“Therebeingform,clingingtoform,entrenchedinform,thisviewarises:‘Afterdeath,theselfispossessedofform&freefromdisease.’Therebeingfeeling…Therebeingperception…Therebeingfabrications…Therebeingconsciousness,clingingtoconsciousness,entrenchedinconsciousness,thisviewarises:‘Afterdeath,theselfispossessedofform&freefromdisease.’

“Nowwhatdoyouthink,monks?Isformconstantorinconstant?”“Inconstant,lord.”“Andisthatwhichisinconstanteasefulorstressful?”“Stressful,lord.”“Andwithoutclingingtowhatisinconstant,stressful,andsubjectto

change,wouldthisviewarise:‘Afterdeath,theselfispossessedofform&freefromdisease’?”

“No,lord.”“Thusitisthat—therebeingstress,clingingtostress,entrenchedinstress

—thisviewarises,‘Afterdeath,theselfispossessedofform&freefromdisease.’”

[Similarlywiththeremainingaggregates.]“Nowwhatdoyouthink,monks?Iswhatisseen,heard,sensed,cognized,

attained,soughtafter,ponderedbytheintellectconstantorinconstant?”“Inconstant,lord.”“Andisthatwhichisinconstanteasefulorstressful?”“Stressful,lord.”“Andwithoutclingingtowhatisinconstant,stressful,andsubjectto

change,wouldthisviewarise:‘Afterdeath,theselfispossessedofform&freefromdisease’?”

“No,lord.”“Now,whenadiscipleofthenobleoneshasabandoneddoubtwith

regardtothesesixbases[thefiveaggregatesandwhatisseen,heard,sensed,cognized,attained,soughtafter,ponderedbytheintellect],andhasabandoneddoubtwithregardtostress,hasabandoneddoubtwithregardtotheoriginationofstress,hasabandoneddoubtwithregardtothecessationofstress,andhasabandoneddoubtwithregardtothewayofpracticeleadingtothecessationofstress,thenheisastream-enterer,certain,neveragaindestinedforthelowerrealms,headedforself-awakening.”

Inaddition,MN2makesclearthattheBuddhawouldavoidansweringthequestionofwhetherthereisaselftobeginwith.

18.SeeDN22andMN118.Seealso,RightMindfulness.

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19.SeeSN46:8andDN16.

Seealso:DN15;DN16;AN6:55;AN9:7;AN9:40;AN10:93;Ud5:5

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Glossary

Pali-English

Abhidhamma:(1)InthediscoursesofthePaliCanon,thistermsimplymeans“higherDhamma,”andasystematicattempttodefinetheBuddha’steachingsandunderstandtheirinterrelationships.(2)Alatercollectionoftreatisescollatinglistsofcategoriesdrawnfromtheteachingsinthediscourses,addedtotheCanonseveralcenturiesaftertheBuddha’slife.

Arahant:A“worthyone”or“pureone;”apersonwhosemindisfreeofdefilementandthusisnotdestinedforfurtherrebirth.AtitlefortheBuddhaandthehighestlevelofhisnobledisciples.

Āsava:Effluent;fermentation.Fourqualities—sensuality,views,becoming,andignorance—that“flowout”ofthemindandcreatethefloodoftheroundofdeathandrebirth.

Asura:Amemberofaraceofbeingswho,liketheTitansinGreekmythology,battledthedevasforsovereigntyinheavenandlost.

Bodhisatta:“Abeing(striving)forawakening;”thetermusedtodescribetheBuddhabeforeheactuallybecameBuddha,fromhisfirstaspirationtoBuddhahooduntilthetimeofhisfullawakening.Sanskritform:Bodhisattva.

Brahman:Incommonusage,abrahmanisamemberofthepriestlycaste,whichclaimedtobethehighestcasteinIndia,basedonbirth.InaspecificallyBuddhistusage,“brahman”canalsomeananarahant,conveyingthepointthatexcellenceisbased,notonbirthorrace,butonthequalitiesattainedinthemind.

Brahmā:Aninhabitantoftheheavenlyrealmsofformorformlessness.Deva:Literally,“shiningone.”Aninhabitantoftheterrestrialorheavenly

realmshigherthanthehuman.Dhamma:(1)Event;action;(2)aphenomenonin&ofitself;(3)mental

quality;(4)doctrine,teaching;(5)nibbāna(althoughtherearepassagesdescribingnibbānaastheabandoningofalldhammas).Sanskritform:Dharma.

Jhāna:Mentalabsorption.Astateofstrongconcentrationfocusedonasingle

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sensationormentalnotion.Thistermisderivedfromtheverbjhāyati,whichmeanstoburnwithasteady,stillflame.

Kamma:Intentionalact.Sanskritform:Karma.Māra:Thepersonificationoftemptationandallforces,withinandwithout,

thatcreateobstaclestoreleasefromsaṁsāra.Nāga:Amagicalserpent,technicallyclassedasacommonanimal,but

possessingmanyofthepowersofadeva,includingtheabilitytotakeonhumanshape.Sometimesthistermisusedmetaphorically,inthesenseof“GreatOne,”toindicateanarahant.

Nibbāna:Literally,the“unbinding”ofthemindfrompassion,aversion,anddelusion,andfromtheentireroundofdeathandrebirth.Asthistermalsodenotestheextinguishingofafire,itcarriesconnotationsofstilling,cooling,andpeace.“Totalnibbāna”insomecontextsdenotestheexperienceofawakening;inothers,thefinalpassingawayofanarahant.Sanskritform:Nirvāṇa.

Nigaṇṭha:Literally,onewithoutties.AnasceticintheJainreligion.Paṭicca-samuppāda:Dependentco-arising;dependentorigination.Amap

showingthewayignoranceandcravinginteractwiththeaggregates(khandha)andsensemedia(āyatana)tobringaboutstressandsuffering.Astheinteractionsarecomplex,thereareseveraldifferentversionsofpaṭiccasamuppādagiveninthesuttas.Inthemostcommonone,themapstartswithignorance.Inanothercommonone(givenhereinDN15),themapstartswiththeinterrelationbetweenname(nāma)andform(rūpa)ontheonehand,andsensoryconsciousnessontheother.

Pāṭimokkha:Basiccodeofmonasticdiscipline,composedof227rulesformonksand311fornuns.

Pavāraṇā:Invitation;amonasticceremonymarkingtheendoftherainsretreatonthefullmooninOctober.Duringtheceremony,eachmonkinviteshisfellowmonkstoaccusehimofanyoffensestheymayhavesuspectedhimofhavingcommitted.

Samaṇa:Contemplative.Literally,apersonwhoabandonstheconventionalobligationsofsociallifeinordertofindawayoflifemore“intune”(sama)withthewaysofnature.

Saṁsāra:Transmigration;theprocessofwanderingthroughrepeatedstatesofbecoming,withtheirattendantdeathandrebirth.

Saṁvega:Asenseofdismayoverthemeaninglessnessandfutilityoflifeasitisordinarilylived,combinedwithastrongsenseofurgencyinlookingforawayout.

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Saṅgha:Ontheconventional(sammati)level,thistermdenotesthecommunitiesofBuddhistmonksandnuns.Ontheideal(ariya)level,itdenotesthosefollowersoftheBuddha,layorordained,whohaveattainedatleaststream-entry.

Tādin:“Such,”anadjectivetodescribeonewhohasattainedthegoal.Itindicatesthattheperson’sstateisindefinablebutnotsubjecttochangeorinfluencesofanysort.

Tathāgata:Literally,“onewhohasbecomeauthentic(tatha-āgata)oristrulygone(tathā-gata)”:anepithetusedinancientIndiaforapersonwhohasattainedthehighestreligiousgoal.InBuddhism,itusuallydenotestheBuddha,althoughoccasionallyitalsodenotesanyofhisarahantdisciples.

Uposatha:Observanceday,coincidingwiththefullmoon,newmoon,andhalfmoons.LayBuddhistsoftenobservetheeightpreceptsonthisday.MonksrecitethePāṭimokkhaonthefullmoonandnewmoonuposathas.

Vinaya:Themonasticdiscipline,whoserulesandtraditionscomprisesixvolumesinprintedtext.

Yakkha:Spirit;alowerlevelofdeva—sometimesfriendlytohumanbeings,sometimesnot—oftendwellingintreesorotherwildplaces.

English-Pali

AlthoughIhavetriedtobeasconsistentaspossibleinrenderingPalitermsintoEnglish,thereareafewcaseswhereasingleEnglishtermwillnotdojusticetoallthemeaningsofaPaliterm.AlthoughtheruleofoneEnglishequivalentperonePaliwordmakesforconsistency,anytrulybilingualpersonwillknowthatsucharulecancreateludicrousdistortionsintranslation.Thus,whileIhavegenerallytriedtoavoidusingoneEnglishtermtotranslatetwodifferentPaliterms,therearecaseswhereIhavefounditnecessarytorendersinglePalitermswithtwoormoreEnglishterms,dependingoncontext.Cittainsomecasesisrenderedasmind,inothersasheart,andinstillothersasintent.Similarly,lokaisrenderedeitherascosmosorworld,manasasintellectorheart,āyatanaasmediumordimension,upādānaasclingingorsustenance,anddhammaasphenomenon,quality,orprinciple.Ifyouseethewordheartinaprosepassage,itistranslatingcitta;ifinapassageofpoetry,itistranslatingmanas.

Also,forsomeofthePalitermsplayingacentralroleintheteaching,Ihavechosenequivalentsthatdonotfollowgeneralusage.InthefollowinglistIhavemarkedtheseequivalentswithasterisks.Explanationsforthesechoicesareprovidedattheendofthelist.

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acquisition—upadhiaggregate—khandhaalertness—sampajaññaappropriateattention—yonisomanasikāraawakening—bodhiawareness—cetasawareness-release—cetovimuttibecoming—bhavaclearknowing—vijjāclinging*—upādānacompunction—ottappacontemplative—samaṇaconviction—saddhācosmos—lokacraving—taṇhādependentco-arising—paṭiccasamuppādadesire—chandadimension—āyatanadirectedthought—vitakkadiscern—pajānātidiscernment—paññādiscernment-release—paññāvimuttidiscrimination—vimaṁsādisenchantment—nibbidādispassion—virāgaeffluent*—āsavaemptiness—suññatāenlightenedone*—dhīraestablishingofmindfulness—satipaṭṭhānaevaluation—vicāra

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fabricated—saṅkhatafabrication—saṅkhārafetter—saṅyojanagnosis—aññāgoodwill—mettāhabit—sīlaheart—manas;cittaidentity—sakkāyainconstant*—aniccainsight—vipassanāintellect—manasintent—cittaintention—cetanāmedium—āyatanamind—cittanot-self—anattāobjectification*—papañcaobsession*—anusayaorigination—samudayaperception—saññāpersistence—viriyaphenomenon—dhammaprecept—sīlaproperty—dhātuquality—dhammarelease—vimuttiresolve—saṅkappaself-awakening—sambodhiself-identification—sakkāyasensuality—kāma

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shame—hiriskillful—kusalastream-entry—sotāpattistress*—dukkhasustenance*—upādānatheme—nimittatranquility—samathatranscendent—lokuttaraunbinding*—nibbānaunfabricated—asaṅkhatavirtue—sīlaworld—loka

Acquisition:Upadhiliterallymeans“belongings,”“baggage,”“paraphernalia.”Inthesuttas,itmeansthementalbaggagethatthemindcarriesaround.TheCūḷaniddesa,alatecanonicalwork,liststentypesofupadhi:craving,views,defilement,action,misconduct,nutriment(physicalandmental),irritation,thefourphysicalpropertiessustainedinthebody(earth,water,wind,andfire),thesixexternalsensemedia,andthesixformsofcorrespondingsensoryconsciousness.ThestatewithoutupadhioracquisitionsisUnbinding.

Aggregate:Anyofthefivetypesofphenomenathatserveasobjectsofclingingandasbasesforasenseofself:form,feeling,perception,mentalfabrications,andconsciousness.

Becoming:Theprocessesofgivingrise,withinthemind,tostatesofbeingthatallowforphysicalormentalbirthonanyofthreelevels:thelevelofsensuality,thelevelofform,andthelevelofformlessness.

Clinging/sustenance:ThePalitermupādāna,whichisusedbothonthephysicalandpsychologicallevels,carriesadoublemeaningonbothlevels.Onthephysicallevel,itdenotesboththefuelofafireandtothefire’sactofclingingtoitsfuel.Onthepsychologicallevel,itdenotesboththesustenanceforbecomingthatthemindclingsto,andtotheactofclingingtoitssustenance.Tocapturethesedoublemeanings,Ihavesometimesrenderedupādānaasclinging,sometimesassustenance,andsometimesasboth.

Enlightenedone:ThroughoutthesesuttasIhaverenderedbuddhaas“Awakened,”anddhīraas“enlightened.”AsJanGondapointsoutinhisbook,TheVisionoftheVedicPoets,theworddhīrawasusedinVedicandBuddhist

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poetrytomeanapersonwhohastheheightenedpowersofmentalvisionneededtoperceivethe“light”oftheunderlyingprinciplesofthecosmos,togetherwiththeexpertisetoimplementthoseprinciplesintheaffairsoflifeandtorevealthemtoothers.ApersonenlightenedinthissensemayalsobeawakenedintheformalBuddhistsense,butisnotnecessarilyso.

Fabrication:Saṅkhāraliterallymeans“puttingtogether,”andcarriesconnotationsofjerry-riggedartificiality.Itisappliedtophysicalandtomentalprocesses,aswellastotheproductsofthoseprocesses.VariousEnglishwordshavebeensuggestedasrenderingsforsaṅkhāra,suchas“formation,”“determination,”“force,”and“constructiveactivity.”However,“fabrication,”inbothofitssenses,astheprocessoffabricationandthefabricatedthingsthatresult,seemsthebestequivalentforcapturingtheconnotationsaswellasthedenotationsoftheterm.

Inconstant:Theusualrenderingforaniccais“impermanent.”However,theantonymoftheterm,nicca,carriesconnotationsofconstancyandreliability;andasaniccaisusedtoemphasizethepointthatconditionedphenomenaareunreliableasabasisfortruehappiness,thisseemsausefulrenderingforconveyingthispoint.

Objectification:ThetermpapañcahasenteredpopularusageinBuddhistcirclestoindicateobsessive,runawaythoughtsthatharassthemind.Butinthesuttas,thetermisusedtoindicate,nottheamountofthinkingthatharassesthemind,butthecategoriesusedinaparticulartypeofthinkingthatharassesthemindandextendsoutwardtocreateconflictwithothers.Sn4:14statesthattherootofthecategoriesofpapañcaistheperception,“Iamthethinker.”Fromthisself-objectifyingthought,inwhichonetakesontheidentityofabeing,anumberofcategoriescanbederived:being/not-being,me/not-me,mine/not-mine,doer/done-to,feeder/food.Thislastpairofcategoriescomesfromthefactthat,asabeing,onehastolayclaimtofood,bothphysicalandmental,tomaintainthatbeing(Khp4).Thinkingintermsofthesecategoriesinevitablyleadstoconflict,asdifferentbeingsfightovertheirfood.Becausethisharassmentandconflictcomefromaself-objectifyingthoughtthatleadstotheobjectificationofothersaswell,objectificationseemstobethebestEnglishequivalentforpapañca.

Obsession:Anusayaisusuallytranslatedas“underlyingtendency”or“latenttendency.”Thesetranslationsarebasedontheetymologyoftheterm,whichliterallymeans,“toliedownwith.”However,inactualusage,therelatedverb(anuseti)meanstobeobsessedwithsomething,forone’sthoughtstoreturnand“liedownwithit”(or,inouridiom,to“dwellonit”)overandoveragain.

Stress:ThePalitermdukkha,whichistraditionallytranslatedinthecommentariesas,“thatwhichishardtobear,”isnotoriousforhavingnotruly

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adequateequivalentinEnglish,butstress—initsbasicsenseasastrainonbodyormind—seemsascloseasEnglishcanget.IntheCanon,dukkhaappliesbothtophysicalandtomentalphenomena,rangingfromtheintensestressofacuteanguishorpaintotheinnateburdensomenessofeventhemostsubtlementalorphysicalfabrications.

Unbinding:BecausenibbānaisusedtodenotenotonlytheBuddhistgoal,butalsotheextinguishingofafire,itisusuallyrenderedas“extinguishing”or,evenworse,“extinction.”However,acloselookatancientIndianviewsoftheworkingsoffire(seeTheMindLikeFireUnbound)showsthatpeopleoftheBuddha’stimefeltthatafire,ingoingout,didnotgooutofexistencebutwassimplyfreedfromitsagitationandattachmenttoitsfuel.Thus,whenappliedtotheBuddhistgoal,theprimaryconnotationofnibbānaisoneofreleaseandliberation.Accordingtothecommentaries,theliteralmeaningofthewordnibbānais“unbinding,”andasthisisararecasewheretheliteralandcontextualmeaningsofatermcoincide,thisseemstobetheidealEnglishequivalent.

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TableofContents

Titlepage 2Quotation 3Copyright 4Abbreviations 5Acknowledgements 6Introduction 7ANoteontheTranslations 30

TheBrahmāNetBrahmajālaSutta(DN1) 33Introduction 33BeginningoftheSutta 39TheLesserSectiononVirtue 41TheIntermediateSectiononVirtue 42TheGreatSectiononVirtue 45ViewStandpoints 48TheoristsaboutthePast 48TheoristsabouttheFuture 61Agitation&Vacillation 69ConditionedbyContact 71NoOtherPossibility 72DependentCo-arising 74TheNet 75

TheFruitsoftheContemplativeLifeSāmaññaphalaSutta(DN2) 81

Introduction 81TheKing’sQuestion 83Non-action 84PurificationthroughWandering-on 85Annihilation 86Non-relatedness 87

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FourfoldRestraint 88Evasion 89TheFirstVisibleFruitoftheContemplativeLife 89TheSecondVisibleFruitoftheContemplativeLife 91HigherFruitsoftheContemplativeLife 92TheLesserSectiononVirtue 92TheIntermediateSectiononVirtue 93TheGreatSectiononVirtue 95SenseRestraint 98Mindfulness&Alertness 98Contentedness 98AbandoningtheHindrances 99TheFourJhānas 100InsightKnowledge 101TheMind-madeBody 102SupranormalPowers 102Clairaudience 103MindReading 103RecollectionofPastLives 104ThePassingAway&Re-appearanceofBeings 105TheEndingofEffluents 106

AboutPoṭṭhapādaPoṭṭhapādaSutta(DN9) 109Introduction 109

ToKevaṭṭaKevaṭṭaSutta(DN11) 125Introduction 125TheMiracleofPsychicPower 126TheMiracleofTelepathy 126TheMiracleofInstruction 127AbandoningtheHindrances 128TheFourJhānas 129InsightKnowledge,etc. 130ConversationswiththeDevas 131

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ToLohiccaLohiccaSutta(DN12) 137AbandoningtheHindrances 143TheFourJhānas 144InsightKnowledge,etc. 145

TheGreatCausesDiscourseMahāNidānaSutta(DN15) 147Introduction 147Aging-&-Death 149Birth 150Becoming 150Clinging 150Craving 151DependentonCraving 151Feeling 152Contact 153Name-&-Form 153Consciousness 154DelineationsofaSelf 154Non-DelineationsofaSelf 155AssumptionsofaSelf 156TheMonkReleased 157SevenStationsofConsciousness 158EightEmancipations 159

TheGreatTotalUnbindingDiscourseMahāParinibbānaSutta(DN16) 163

Introduction 163I 167II 179III 186IV 198V 207VI 217

TheGreatMeetingMahāSamayaSutta(DN20) 234

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Introduction 234Sakka’sQuestions(Excerpt)Sakka-pañhaSutta(DN21) 244Introduction 244

TheGreatEstablishingofMindfulnessDiscourseMahāSatipaṭṭhānaSutta(DN22) 253

Introduction 253A.Body 257B.Feelings 260C.Mind 261D.MentalQualities 261E.Conclusion 268

TheWheel-turningEmperor(Excerpt)CakkavattiSutta(DN26) 278

Introduction 278TheInspiringDiscoursePāsādikaSutta(DN29) 282APoorly-expoundedDhamma-Vinaya 283AWell-expoundedDhamma-Vinaya 284TheCompleteHolyLife 285ThatthisHolyLifeMayLongEndure 289ThePleasuresoftheHolyLife 290TheTathāgata’sKnowledge&Vision 293

Glossary 304Pali-English 304English-Pali 306

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