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SN4-The Book of Six Sense Bases-This is Fourth Book of Samyutta Nikaya(Connected Discourses). This is version 2, a modified version of Bhikkhu Bodhi.

Note : 'c' of Pali words is pronounced as 'ch' as in 'China'

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=Samyutta Nikaya:4.Salayatanavagga-Six Sense Bases=

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher ,

the Rightly and Perfectly Enlightened(Awakened) One

1. The Internal as Impermanent 1 (Ajjhattanicca)
Thus have I heard. 2 On one occasion the Lord (Buddha) was dwelling

at Savatthi in Jeta's Grove, Anathapindika's Park. There the

Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said

this:

"Bhikkhus, the eye is impermanent. 3 What is impermanent is

suffering. What is suffering is nonself. What is nonself should be

seen as it really is with correct wisdom thus: This is not mine,

this I am not, this is not my self.'

"The ear is impermanent.... The nose is impermanent.... The

tongue is impermanent.... The body is impermanent.... The

mind is impermanent. What is impermanent is suffering. What is

suffering is nonself. What is nonself should be seen as it really is

with correct wisdom thus: 'This is not mine, this I am not, this is

not my self.'

"Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards the eye, revulsion towards the ear,

revulsion towards the nose, revulsion towards the tongue, revulsion

towards the body, revulsion towards the mind.

Experiencing revulsion, he becomes dispassionate. Through

dispassion [his mind] is liberated. When it is liberated there comes

the knowledge: 'It's liberated.' He understands: 'Destroyed is

birth, the holy life has been lived, what had to be done has been

done, there is no more for this state of being.'"

2. The Internal as Suffering (Ajjhattadukkha)
"Bhikkhus, the eye is suffering. What is suffering is nonself.

What is nonself should be seen as it really is with correct wisdom

thus: 'This is not mine, this I am not, this is not my self.'

"The ear is suffering.... The nose is suffering.... The tongue is

suffering.... The body is suffering.... The mind is suffering. What

is suffering is nonself. What is nonself should be seen as it really

is with correct wisdom thus: 'This is not mine, this I am not, this

is not my self.'

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

3. The Internal as Nonself (Ajjhattanatta)
"Bhikkhus, the eye is nonself. What is nonself should be seen as

it really is with correct wisdom thus: 'This is not mine, this I am

not, this is not my self.'

"The ear is nonself.... The nose is nonself.... The tongue is

non-self.... The body is nonself.... The mind is nonself. What is

non-self should be seen as it really is with correct wisdom thus: 'This

is not mine, this I am not, this is not my self.'

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

4. The External as Impermanent (Bahiranicca)
"Bhikkhus, forms are impermanent. What is impermanent is

suffering. What is suffering is nonself. What is nonself should be

seen as it really is with correct wisdom thus: 'This is not mine, [3]

this I am not, this is not my self.'

"Sounds ... Odours ... Tastes ... Tactile objects ... Mental

phenomena are impermanent. 4 What is impermanent is suffering.

What is suffering is nonself. What is nonself should be seen as it

really is with correct wisdom thus: 'This is not mine, this I am

not, this is not my self.'

"Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards forms, revulsion towards sounds, revulsion

towards odours, revulsion towards tastes, revulsion

towards tactile objects, revulsion towards mental phenomena.

Experiencing revulsion, he becomes dispassionate. Through

dispassion [his mind] is liberated. When it is liberated there comes

the knowledge: 'It's liberated.' He understands: 'Destroyed is

birth, the holy life has been lived, what had to be done has been

done, there is no more for this state of being."'

5. The External as Suffering (Bahiradukkha)
"Bhikkhus, forms are suffering. What is suffering is nonself.

What is nonself should be seen as it really is with correct wisdom

thus: 'This is not mine, this I am not, this is not my self.'

"Sounds ... Odours ... Tastes ... Tactile objects ... Mental

phenomena are suffering. What is suffering is nonself. What is

non-self should be seen as it really is with correct wisdom thus: 'This

is not mine, this I am not, this is not my self.'

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

6. The External as Nonself (Bahiranatta)
"Bhikkhus, forms are nonself. What is nonself should be seen as

it really is with correct wisdom thus: 'This is not mine, this I am

not, this is not my self.'

"Sounds ... Odours ... Tastes ... Tactile objects ... Mental

phenomena are nonself. What is nonself should be seen as it really is

with correct wisdom thus: 'This is not mine, this I am not, this is

not my self.'

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

7. The Internal as Impermanent in the Three Times (Ajjhattaniccatitanagata)
At Savatthi. "Bhikkhus, the eye is impermanent, both of the past

and the future, not to speak of the present. Seeing thus, bhikkhus,

the instructed noble disciple is indifferent towards the eye of the

past; he does not seek delight in the eye of the future; and he is

practising for revulsion towards the eye of the present, for its

fading away and cessation.

"The ear is impermanent ... The nose is impermanent ... The

tongue is impermanent ... The body is impermanent ... The

mind is impermanent, both of the past and the future, not to

speak of the present. Seeing thus, bhikkhus, the instructed noble

disciple is indifferent towards the mind of the past ... for its fading

away and cessation."

8. The Internal as Suffering in the Three Times (Ajjhattadukkhatitanagata)
At Savatthi. "Bhikkhus, the eye is suffering, both of the past and

the future, not to speak of the present. Seeing thus. . . The mind

is suffering ... for its fading away and cessation."

9. The Internal as Nonself in the Three Times (Ajjhattanattatitanagata)
At Savatthi. "Bhikkhus, the eye is nonself, both of the past and

the future, not to speak of the present. Seeing thus ... The

mind is nonself ... for its fading away and cessation."

10. The External as Impermanent in the Three Times (Bahiraniccatitanagata)
"Bhikkhus, the forms are impermanent, both of the past

and the future, not to speak of the present. Seeing thus, bhikkhus,

the instructed noble disciple is indifferent towards the forms of the

past; he does not seek delight in the forms of the future; and he is

practising for revulsion towards the forms of the present, for its

fading away and cessation.

"The sounds are impermanent ... The odours are impermanent ... The

tastes are impermanent ... The Tactile objects are impermanent ... The

mental phenomena are impermanent, both of the past and the future, not to

speak of the present. Seeing thus, bhikkhus, the instructed noble

disciple is indifferent towards the mental phenomena of the past ... for its fading

away and cessation."

11. The External as Suffering in the Three Times (Bahiradukkhatitanagata)
"Bhikkhus, the forms are suffering, both of the past

and the future, not to speak of the present. Seeing thus, bhikkhus,

the instructed noble disciple is indifferent towards the forms of the

past; he does not seek delight in the forms of the future; and he is

practising for revulsion towards the forms of the present, for its

fading away and cessation.

"The sounds are suffering ... The odours are suffering ... The

tastes are suffering ... The Tactile objects are suffering ... The

mental phenomena are suffering, both of the past and the future, not to

speak of the present. Seeing thus, bhikkhus, the instructed noble

disciple is indifferent towards the mental phenomena of the past ... for its fading

away and cessation."

12. The External as Nonself in the Three Times (Bahiranattatitanagata)
"Bhikkhus, the forms are nonself, both of the past

and the future, not to speak of the present. Seeing thus, bhikkhus,

the instructed noble disciple is indifferent towards the forms of the

past; he does not seek delight in the forms of the future; and he is

practising for revulsion towards the forms of the present, for its

fading away and cessation.

"The sounds are nonself ... The odours are nonself ... The

tastes are nonself ... The Tactile objects are nonself ... The

mental phenomena are nonself, both of the past and the future, not to

speak of the present. Seeing thus, bhikkhus, the instructed noble

disciple is indifferent towards the mental phenomena of the past ... for its fading

away and cessation."

13. Before My Enlightenment (1) (Pubbesambodha1 sans. Purv-sambodhi)
At Savatthi. "Bhikkhus, before my enlightenment, while I was

still a bodhisatta, not yet fully enlightened, it occurred to me;

'What is the gratification, what is the danger, what is the escape

in the case of the eye? What is the gratification, what is the danger.

what is the escape in the case of the ear ... the nose ... the tongue.

... the body ... the mind?'

"Then, bhikkhus, it occurred to me: 'The pleasure and joy that

arise in dependence on the eye: this is the gratification in the eye.

That the eye is impermanent, suffering, and subject to change:

this is the danger in the eye. The removal and abandonment of

desire and lust for the eye: this is the escape from the eye.

"'The pleasure and joy that arise in dependence on the ear ...

the nose ... the tongue ... the body ... the mind: this is the

gratification in the mind. That the mind is impermanent, suffering,

and subject to change: this is the danger in the mind. The

removal and abandonment of desire and lust for the mind: this is

the escape from the mind.'

"So long, bhikkhus, as I did not directly know as they really are

the gratification, the danger, and the escape in the case of these

six internal sense bases, I did not claim to have awakened to the

unsurpassed perfect enlightenment in this world with its devas,

Mara, and Brahma, in this generation with its ascetics and

brahmins, its devas and humans. But when I directly knew all this as

it really is, then I claimed to have awakened to the unsurpassed

perfect enlightenment in this world with ... its devas and

humans. 5 [8]

"The knowledge and vision arose in me: 'Unshakable is my

liberation of mind; this is my last birth; now there is no more

renewed existence.'"

14. Before My Enlightenment (2) (Pubbesambodha2 sans. Purv-sambodhi)
At Savatthi. "Bhikkhus, before my enlightenment, while I was

still a bodhisatta, not yet fully enlightened, it occurred to me;

'What is the gratification, what is the danger, what is the escape

in the case of the forms? What is the gratification, what is the danger.

what is the escape in the case of the sounds ... the odours ... the tastes.

... the tactile objects ... the mental phenomena?'

"Then, bhikkhus, it occurred to me: 'The pleasure and joy that

arise in dependence on the forms: this is the gratification in the forms.

That the forms are impermanent, suffering, and subject to change:

this is the danger in the forms. The removal and abandonment of

desire and lust for the forms: this is the escape from the forms.

"'The pleasure and joy that arise in dependence on the sounds ...

the odours ... the tastes ... the tactile objects ... the mental phenomena: this is the

gratification in the mental phenomena. That the mental phenomena are impermanent, suffering,

and subject to change: this is the danger in the mental phenomena. The

removal and abandonment of desire and lust for the mental phenomena: this is

the escape from the mental phenomena.'

"So long, bhikkhus, as I did not directly know as they really are

the gratification, the danger, and the escape in the case of these

six external sense bases, I did not claim to have awakened to the

unsurpassed perfect enlightenment in this world with its devas,

Mara, and Brahma, in this generation with its ascetics and

brahmins, its devas and humans. But when I directly knew all this as

it really is, then I claimed to have awakened to the unsurpassed

perfect enlightenment in this world with ... its devas and

humans. 5 [8]

"The knowledge and vision arose in me: 'Unshakable is my

liberation of mind; this is my last birth; now there is no more

renewed existence.'"

15. Seeking Gratification (1) (Assadapriyesana1 sans. Aswad..)
"Bhikkhus, I set out seeking the gratification in the eye. Whatever

gratification there is in the eye — that I discovered. I have clearly

seen with wisdom just how far the gratification in the eye

extends. [9]

"Bhikkhus, I set out seeking the danger in the eye. Whatever

danger there is in the eye — that I discovered. I have clearly seen

with wisdom just how far the danger in the eye extends.

"Bhikkhus, I set out seeking the escape from the eye. Whatever

escape there is from the eye — that I discovered. I have clearly

seen with wisdom just how far the escape from the eye extends.

"Bhikkhus, I set out seeking the gratification in . . . the danger

in ... the escape from the ear ... the nose ... the tongue ... the

body. . . the mind. Whatever escape there is from the mind — that

I discovered. I have clearly seen with wisdom just how far the

escape from the mind extends.

“So long, bhikkhus, as I did not directly know as they really are

the gratification, the danger, and the escape in the case of these

six internal sense bases, I did not claim to have awakened to the

unsurpassed perfect enlightenment in this world with its devas,

Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as

it really is, then I claimed to have awakened to the unsurpassed

perfect enlightenment in this world with ... its devas and

humans.

“The knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is my last birth; now there is no more

renewed existence."'

16. Seeking Gratification (2) (Assadapriyesana2 sans. Aswad..)
(The same as previous 15 for the six external sense bases - forms, sounds, odours, tactile objects & mental phenomena.)

17. If There Were No Gratification (1) (Noceassada1 sans. Noce-aswad)
"Bhikkhus, if there were no gratification in the eye, beings would

not become enamoured with it; but because there is gratification

in the eye, beings become enamoured with it. If there were no

danger in the eye, beings would not experience revulsion

towards it; but because there is danger in the eye, beings experience

revulsion towards it. If there were no escape from the eye,

beings would not escape from it; but because there is an escape

from the eye, beings escape from it.

“Bhikkhus, if there were no gratification in the ear .... in

the nose ... in the tongue ... in the body ... in the mind, beings

would not become enamoured with it ... but because there is an

escape from the mind, beings escape from it.

"So long, bhikkhus, as beings have not directly known as they

really are the gratification as gratification, the danger as danger.

and the escape as escape in the case, of these six internal sense

bases, they have not escaped from this world with its devas,

Mara, and Brahma, from this generation with its ascetics and

brahmins, its devas and humans; they have not become detached

from it, released from it, nor do they dwell with a mind rid of

barriers. But when beings have directly known all this as it really

is, then they have escaped from this world with its devas

and humans ... they have become detached from it, released

from it, and they dwell with a mind rid of barriers."

18. If There Were No (2) (Noceassada2 sans. Noce-aswad)
(The same as previous 17 for the six external sense bases - forms, sounds, odours, tactile objects & mental phenomena.)

19. Delight (1) (Abhinanda1)
"Bhikkhus, one who seeks delight in the eye seeks delight in

suffering. One who seeks delight in suffering, I say, is not freed from

suffering. One who seeks delight in the ear ... in the nose ... in the

tongue ... in the body ... in the mind seeks delight in suffering. One

who seeks delight in suffering, I say, is not freed from suffering.

"One who does not seek delight in the eye ... in the mind does

not seek delight in suffering. One who does not seek delight in

suffering, I say, is freed from suffering."

20. (8) Delight (2) (Abhinanda2)
(The same as previous 19 for the six external sense bases - forms, sounds, odours, tactile objects & mental phenomena.)

21. Arising of Suffering (1) (Dukkhuppada1 sans. Dukkha-utpad)
"Bhikkhus, the arising, continuation, production, and manifestation

tion of the eye is the arising of suffering, the continuation of

disease, the manifestation of aging-and-death. The arising of the ear

... the nose ... the tongue ... the body ... the mind is the arising

of suffering, the continuation of disease, the manifestation of

aging-and-death.

"The cessation, subsiding, and passing away of the eye ... the

mind is the cessation of suffering, the subsiding of disease, the

passing away of aging-and-death."

22. Arising of Suffering (2) (Dukkhuppada2 sans. Dukkha-utpad)
(The same as previous 21 for the six external sense bases - forms, sounds, odours, tactile objects & mental phenomena.)

23. The All (Sabba sans. Sarv)
At Savatthi. "Bhikkhus, I will teach you the all. 6 Listen to that....

"And what, bhikkhus, is the all? The eye and forms, the ear and

sounds, the nose and odours, the tongue and tastes, the body and

tactile objects, the mind and mental phenomena. This is called

the all.

"If anyone, bhikkhus, should speak thus: 'Having rejected this

all, I shall make known another all' — that would be a mere

empty boast on his part. 7 If he were questioned he would not be

able to reply and, further, he would meet with vexation. For

what reason? Because, bhikkhus, that would not be within his

domain." 8

24. Abandonment (Pahana sans. Prahan)
"Bhikkhus, I will teach you the Dhamma for abandoning all.

Listen to that....

"And what, bhikkhus, is the Dhamma for abandoning all? The

eye is to be abandoned, forms are to be abandoned, eye-coneye-consciousness is to be abandoned, eye-contact is to be abandoned,

[16] and whatever feeling arises with eye-contact as condition,

whether pleasant or painful or neither-painful-nor-pleasant,

that too is to be abandoned. 9

"The ear is to be abandoned ... The mind is to be abandoned,

mental phenomena are to be abandoned, mind-consciousness is

to be abandoned, mind-contact is to be abandoned, and whatever

feeling arises with mind-contact as condition — whether pleasant

or painful or neither-painful-nor-pleasant — that too is to be

abandoned.

"This, bhikkhus, is the Dhamma for abandoning all."

25. Abandonment through Direct Knowledge & Full Understanding (Abhinna-parinna-pahana2)
"Bhikkhus, I will teach you the Dhamma for abandoning all

through direct knowledge and full understanding. 10 Listen to

that....

"And what, bhikkhus, is the Dhamma for abandoning all

through direct knowledge and full understanding? The eye is to

be abandoned through direct knowledge and full understanding,

forms are to be so abandoned, eye-consciousness is to be so

abandoned, eye-contact is to be so abandoned, and whatever feeling

arises with eye-contact as condition— whether pleasant or

painful or neither-painful-nor-pleasant— that too is to be

abandoned through direct knowledge and full understanding.

"The ear is to be abandoned through direct knowledge and full

understanding ... The mind is to be abandoned through direct

knowledge and full understanding, mental phenomena are

to be so abandoned, mind-consciousness is to be so abandoned,

mind-contact is to be so abandoned, and whatever feeling arises

with mind-contact as condition — whether pleasant or painful or

neither-painful-nor-pleasant — that too is to be abandoned

through direct knowledge and full understanding.

"This, bhikkhus, is the Dhamma for abandoning all through

direct knowledge and full understanding."

26. Without Full Understanding (1) (Aparijanana1)
At Savatthi. "Bhikkhus, without directly knowing and fully

understanding the all, without developing dispassion towards it

and abandoning it, one is incapable of destroying suffering. 11

"And what, bhikkhus, is that all without directly knowing and

fully understanding which, without developing dispassion

towards which and abandoning which, one is incapable of

destroying suffering?

"Without directly knowing and fully understanding the eye,

without developing dispassion towards it and abandoning it,

one is incapable of destroying suffering. Without directly knowing

and fully understanding forms ... eye-consciousness ... eye-contact

. . . and whatever feeling arises with eye-contact as condition

... without developing dispassion towards it and abandoning it,

one is incapable of destroying suffering.

“Without directly knowing and fully understanding the ear ...

the mind ... and whatever feeling arises with mind-contact as

condition. . . without developing dispassion towards it and

abandoning it, one is incapable of destroying suffering.

"This, bhikkhus, is the all without directly knowing and fully

understanding which. . . one is incapable of destroying suffering.

"Bhikkhus, by directly knowing and fully understanding the

all, by developing dispassion towards it and abandoning it, one

is capable of destroying suffering. [18]

"And what, bhikkhus, is that all by directly knowing and fully

understanding which, by developing dispassion towards which

and abandoning which, one is capable of destroying suffering?

"By directly knowing and fully understanding the eye ... the

mind. . . and whatever feeling arises with mind-contact as condition

... by developing dispassion towards it and abandoning it,

one is capable of destroying suffering.

"This, bhikkhus, is the all by directly knowing and fully

understanding which ... one is capable of destroying suffering."

27. Without Full Understanding (2) (Aparijanana2 )
"Bhikkhus, without directly knowing and fully understanding

the all, without developing dispassion towards it and abandoning

ing it, one is incapable of destroying suffering.

"And what, bhikkhus, is the all. . .?

"The eye and forms and eye-consciousness and things to be

cognized by eye-consciousness. 12 [19] The ear and sounds and

ear-consciousness and things to be cognized by ear-consciousness

ness.... The mind and mental phenomena and mind-consciousness

ness and things to be cognized by mind-consciousness.

"This, bhikkhus, is the all without directly knowing and fully

understanding which, without developing dispassion towards

which and abandoning which, one is incapable of destroying

suffering.

"But, bhikkhus, by directly knowing and fully understanding

the all, by developing dispassion towards it and abandoning it,

one is capable of destroying suffering.

"And what, bhikkhus, is the all...? (as above)

"This, bhikkhus, is the all by directly knowing and fully

understanding which, by developing dispassion towards which

and abandoning which, one is capable of destroying suffering."

28 Burning (Aditta sans. Aditya)
On one occasion the Lord (Buddha) was dwelling at Gaya, at Gaya's

Head, together with a thousand bhikkhus. There the Lord (Buddha)

addressed the bhikkhus thus: 13

"Bhikkhus, all is burning. And what, bhikkhus, is the all that is

burning? The eye is burning, forms are burning, eye-consciousness

is burning, eye-contact is burning, and whatever feeling arises

with eye-contact as condition — whether pleasant or painful or

neither-painful-nor-pleasant — that too is burning. Burning with

what? Burning with the fire of lust, with the fire of hatred, with

the fire of delusion; burning with birth, aging, and death; with

sorrow, lamentation, pain, displeasure, and despair, I say.

"The ear is burning .. . [20] . . . The mind is burning . . . and

whatever feeling arises with mind-contact as condition

-whether pleasant or painful or neither-painful-nor-pleasant

-that too is burning. Burning with what? Burning with the fire of

lust, with the fire of hatred, with the fire of delusion; burning

with birth, aging, and death; with sorrow, lamentation, pain,

displeasure, and despair, I say.

"Seeing thus, bhikkhus, the instructed noble disciple experiences

ences revulsion towards the eye, towards forms, towards

eye-consciousness, towards eye-contact, towards whatever feeling

arises with eye-contact as condition — whether pleasant or

painful or neither-painful-nor-pleasant; experiences revulsion

towards the ear ... towards the mind ... towards whatever feeling

arises with mind-contact as condition.... Experiencing revulsion

sion, he becomes dispassionate. Through dispassion [his mind] is

liberated. When it is liberated there comes the knowledge: 'It's

liberated.' He understands: 'Destroyed is birth, the holy life has

been lived, what had to be done has been done, there is no more

for this state of being.'"

This is what the Lord (Buddha) said. Elated, those bhikkhus

delighted in the Lord (Buddha)'s statement. And while this

discourse was being spoken, the minds of the thousand bhikkhus

were liberated from the taints by nonclinging.

29. Weighed Down (Addhabhuta)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary.

There the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, all is weighed down. 14 And what, bhikkhus, is

the all that is weighed down? The eye is weighed down, forms

are weighed down, eye-consciousness is weighed down,

eye-contact is weighed down, and whatever feeling arises with

eye-contact as condition — whether pleasant or painful or

neither-painful-nor-pleasant — that too is weighed down. Weighed down

by what? Weighed down by birth, aging, and death; by sorrow,

lamentation, pain, displeasure, and despair, I say.

“The ear is weighed down. . . The mind is weighed down. ..

Weighed down by what? Weighed down by birth ... by despair,

I say.

“Seeing thus ... He understands: '... there is no more for this

state of being.'"

30. Appropriate for Uprooting (Samugghatasaruppa)
"Bhikkhus, I will teach you the way that is appropriate for

uprooting all conceivings. Listen to that and attend closely, I

will speak....

"And what, bhikkhus, is the way that is appropriate for

uprooting all conceivings? 15 Here, bhikkhus, a bhikkhu does not

conceive the eye, does not conceive in the eye, does not conceive

from the eye, does not conceive, 'The eye is mine.' 16 He does not

conceive forms ... eye-consciousness ... eye-contact ... and as to

whatever feeling arises with eye-contact as condition — whether

pleasant or painful or neither-painful-nor-pleasant — he does not

conceive that, does not conceive in that, does not conceive from

that, does not conceive, 'That is mine.'

"He does not conceive the ear ... He does not conceive the mind

. . . mental phenomena. . . mind-consciousness. . . mind-contact. ..

[23] and as to whatever feeling arises with mind-contact as condition ... he does not conceive that, does not conceive in that,

does not conceive from that, does not conceive, 'That is mine.'

"He does not conceive all, does not conceive in all, does not

conceive from all, does not conceive, 'All is mine.'

"Since he does not conceive anything thus, he does not cling to

anything in the world. Not clinging, he is not agitated. Being

unagitated, he personally attains Nibbana. He understands:

'Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being.'

"This, bhikkhus, is the way that is appropriate for uprooting all

conceivings."

31. Suitable for Uprooting (1) (Samugghatasappaya1)
"Bhikkhus, I will teach you the way that is suitable for uprooting

all conceivings. 18 Listen to that....

"And what, bhikkhus, is the way that is suitable for uprooting

all conceivings? Here, bhikkhus, a bhikkhu does not conceive the

eye, does not conceive in the eye, does not conceive from the eye,

does not conceive, 'The eye is mine.' He does not conceive forms

. . . eye-consciousness. . . eye-contact. . . and as to whatever feeling

arises with eye-contact as condition — whether pleasant or painful

or neither-painful-nor-pleasant — he does not conceive that, does

not conceive in that, does not conceive from that, does not conceive, 'That is mine.' For, bhikkhus, whatever one conceives, whatever

one conceives in, whatever one conceives from, whatever one

conceives as 'mine' — that is otherwise. The world, becoming

otherwise, attached to becoming, seeks delight only in becoming. 19

"He does not conceive the ear ... [24] ... He does not conceive

the mind. . . and as to whatever feeling arises with mind-contact

as condition ... he does not conceive that, does not conceive in

that, does not conceive from that, does not conceive, 'That is

mine.' For, bhikkhus, whatever one conceives, whatever one

conceives in, whatever one conceives from, whatever one conceives

as 'mine' — that is otherwise. The world, becoming otherwise,

attached to becoming, seeks delight only in becoming.

"Whatever, bhikkhus, is the extent of the aggregates, the elements,

and the sense bases, he does not conceive that, does not conceive in

that, does not conceive from that, does not conceive, 'That is mine.'

"Since he does not conceive anything thus, he does not cling to

anything in the world. Not clinging, he is not agitated. Being

unagitated, he personally attains Nibbana. He understands:

'Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being.'

"This, bhikkhus, is the way that is suitable for uprooting all

conceivings." 20

32. Suitable for Uprooting (2) (Samugghatasappaya2)
"Bhikkhus, I will teach you the way that is suitable for uprooting

all conceivings. Listen to that....

"And what, bhikkhus, is the way that is suitable for uprooting

all conceivings? What do you think, bhikkhus, is the eye

permanent or impermanent?" - "Impermanent, venerable sir." - "Is

what is impermanent suffering or happiness?" - [25] "Suffering,

venerable sir." - "Is what is impermanent, suffering, and subject

to change fit to be regarded thus: 'This is mine, this I am, this is

my self'?" - "No, venerable sir."

"Are forms permanent or impermanent?... Is eye-consciousness ... Is eye-contact ... Is any feeling that arises with eye-contact

as condition — whether pleasant or painful or

neither-painful-nor-pleasant — permanent or impermanent?...

"Is the ear permanent or impermanent? ... Is the mind ... Is any

feeling that arises with mind-contact as condition permanent or

impermanent?" - "Impermanent, venerable sir." - "Is what is

impermanent suffering or happiness?" - "Suffering, venerable

sir." - "Is what is impermanent, suffering, and subject to change

fit to be regarded thus: 'This is mine, this I am, this is my self'?"

- "No, venerable sir." [26]

"Seeing thus, bhikkhus, the instructed noble disciple

experiences revulsion towards the eye, towards forms, towards

eye-consciousness, towards eye-contact, towards whatever feeling

arises with eye-contact as condition — whether pleasant or

painful or neither-painful-nor-pleasant. He experiences

revulsion towards the ear ... towards the mind ... towards whatever

feeling arises with mind-contact as condition.... Experiencing

revulsion, he becomes dispassionate. Through dispassion [his

mind] is liberated. When it is liberated there comes the

knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the

holy life has been lived, what had to be done has been done, there

is no more for this state of being.'

"This, bhikkhus, is the way that is suitable for uprooting all

conceivings."

33. Subject to Birth (Jatidhammadi)
At Savatthi. "Bhikkhus, all is subject to birth. And what,

bhikkhus, is the all that is subject to birth? The eye is subject

to birth. Forms ... Eye-consciousness ... Eye-contact ... Whatever

feeling arises with eye-contact as condition ... that too is subject

to birth.

'The ear ... The tongue ... The body ... The mind ... Whatever

feeling arises with mind-contact as condition ... that too is

subject to birth.

"Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards the eye, towards forms, towards

eye-consciousness, towards eye-contact ... He understands: '... there

is no more for this state of being.'"

34.-42 (10) Subject to Aging, Etc. (Jatidhammadi)
34. "Bhikkhus, all is subject to aging(Jaradhamma).... 35. All is subject to sickness(Byadhidhamma)....36. All is subject to death(Maranadhamma).... 37.All is subject to sorrow(Sokadhamma).... 38.All is subject to defilement(Samkilesikadhamma).. .. 39.All is subject to destruction(Khayadhamma).... 40.All is subject to vanishing (Vayadhamma).... 41.All is subject to origination(Samudayadhamma).... 42.All is subject to cessation(Nirodhadhamma)...." (Each is to be completed as previous 33.)

43-52 Impermanent, Etc. (Anicchadi)
43. At Savatthi. "Bhikkhus, all is impermanent(Aniccha).... 44.All is suffering(Dukkha)....

45.All is nonself(Anatta).... 46.All is to be directly known(Abhinneyya).... 47.All is to be

fully understood(Parineyya).... 48.All is to be abandoned(Pahatabba).... 49.All is to be realized(Sacchikatabba)... 50.All is to be fully understood through direct knowledge(Abhinnaparinneyya)....51.All is oppressed(Upadduta).... 52.All is stricken(Upassattha)...." (Each to be completed as in §33.)

Division 2, The Second Fifty

53. Abandoning Ignorance (Avijjapahana sans. Avidya-prahan)
At Savatthi. Then a certain bhikkhu approached the Blessed

One, paid homage to him, sat down to one side, and said to

him:

"Venerable sir, how should one know, how should one see, for

ignorance to be abandoned and true knowledge to arise?"

"Bhikkhu, when one knows and sees the eye as impermanent,

ignorance is abandoned and true knowledge arises. 21 When one

knows and sees forms as impermanent ... When one knows and

sees as impermanent whatever feeling arises with mind-contact

as condition — whether pleasant or painful or neither-painful-nor-pleasant,

-ignorance is abandoned and true knowledge arises.

When one knows and sees thus, bhikkhu, ignorance is

abandoned and true knowledge arises."

54. Abandoning the Fetters (Samyojanapahana sans. Samyojana-prahan)
... "Venerable sir, how should one know, how should one see, for

the fetters to be abandoned?" 22

{The Buddha's reply is as above in previous 53.)

55. Uprooting the Fetters (Samyojanasamugghata)
... "Venerable sir, how should one know, how should one see, for

the fetters to be uprooted?"

"Bhikkhu, when one knows and sees the eye as nonself,

the fetters are uprooted. When one knows and sees forms as nonself ... (all as above) ... When one knows and sees thus, bhikkhu,

the fetters are uprooted."

56-59 Abandoning the Taints, Etc. (Asavapahana sans. Ashrav-prahan)
... "Venerable sir, how should one know, how should one see, for

the taints to be abandoned?... for the taints to be uprooted?... for

the underlying tendencies to be abandoned?... for the underlying

tendencies to be uprooted?" 23

"Bhikkhu, when one knows and sees the eye as nonself, the

underlying tendencies are uprooted. When one knows and sees

forms as nonself. . . (all as above). . . When one knows and sees

thus, bhikkhu, the underlying tendencies are uprooted."

60. The Full Understanding of All Clinging (Sabbupadanaparinna)
"Bhikkhus, I will teach you the Dhamma for the full understanding

of all clinging. 24 Listen to that....

"And what, bhikkhus, is the Dhamma for the full understanding

of all clinging? In dependence on the eye and forms,

eye-consciousness arises. The meeting of the three is contact. With

contact as condition, feeling [comes to be]. [33] Seeing thus, the

instructed noble disciple experiences revulsion towards the eye,

towards forms, towards eye-consciousness, towards eye-contact,

towards feeling. Experiencing revulsion, he becomes dispassionate.

Through dispassion [the mind] is liberated. With its deliverance 25

he understands: 'Clinging has been fully understood by me.'

"In dependence on the ear and sounds ... In dependence on the

mind and mental phenomena, mind-consciousness arises. The

meeting of the three is contact. With contact as condition, feeling

[comes to be]. Seeing thus, the instructed noble disciple experiences

revulsion towards the mind, towards mental phenomena,

towards mind-consciousness, towards mind-contact, towards

feeling. Experiencing revulsion, he becomes dispassionate.

Through dispassion [the mind] is liberated. With its deliverance

he understands: 'Clinging has been fully understood by me.'

"This, bhikkhus, is the Dhamma for the full understanding of

all clinging."

61. The Exhaustion of All Clinging (1) (Sabbupadanapariyadana1)
"Bhikkhus, I will teach you the Dhamma for the exhaustion of all

clinging. Listen to that....

"And what, bhikkhus, is the Dhamma for the exhaustion of all

clinging? In dependence on the eye and forms, eye-consciousness arises.... (as above) ... With its deliverance he understands:

'Clinging has been exhausted by me.'

"In dependence on the ear and sounds . . . the mind and mental

phenomena, mind-consciousness arises.... [34] ... With its deliverance he understands: 'Clinging has been exhausted by me.'

"This, bhikkhus, is the Dhamma for the exhaustion of all

clinging."

62 The Exhaustion of All Clinging (2) (Sabbupadanapariyadana2)
"Bhikkhus, I will teach you the Dhamma for the exhaustion of all

clinging. Listen to that...."

"And what, bhikkhus, is the Dhamma for the exhaustion of all

clinging? What do you think, bhikkhus, is the eye permanent or

impermanent?"

.. . (To be completed as in §32)

"This, bhikkhus, is the Dhamma for the exhaustion of all

clinging."

63 (1) Migajala (1)
At Savatthi. Then the Venerable Migajala approached the Blessed

One, paid homage to him, sat down to one side, and said to

him: 26

"Venerable sir, it is said, 'a lone dweller, a lone dweller.' 27

In what way, venerable sir, is one a lone dweller, and in what

way is one dwelling with a partner?" 28

"There are, Migajala, forms cognizable by the eye that are

desirable, lovely, agreeable, pleasing, sensually enticing,

tantalizing. If a bhikkhu seeks delight in them, welcomes them, and

remains holding to them, delight arises. When there is delight,

there is infatuation. When there is infatuation, there is bondage.

Bound by the fetter of delight, Migajala, a bhikkhu is called one

dwelling with a partner.

"There are, Migajala, sounds cognizable by the ear ... odours

cognizable by the nose .. . tastes cognizable by the tongue ...

tactile objects cognizable by the body ... mental phenomena cognizable

by the mind that are desirable, lovely, agreeable, pleasing,

sensually enticing, tantalizing. If a bhikkhu seeks delight in them

... he is called one dwelling with a partner.

"Migajala, even though a bhikkhu who dwells thus resorts to

forests and groves, to remote lodgings where there are few

sounds and little noise, desolate, hidden from people, appropriate

for seclusion, he is still called one dwelling with a partner. For

what reason? Because craving is his partner, and he has not

abandoned it; therefore he is called one dwelling with a partner.

"There are, Migajala, forms cognizable by the eye that are

desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing.

If a bhikkhu does not seek delight in them, does not

welcome them, and does not remain holding to them, delight ceases.

When there is no delight, there is no infatuation. When there is

no infatuation, [37] there is no bondage. Released from the fetter

of delight, Migajala, a bhikkhu is called a lone dweller.

"There are, Migajala, sounds cognizable by the ear ... odours

cognizable by the nose ... tastes cognizable by the tongue ...

tactile objects cognizable by the body ... mental phenomena cognizable

by the mind that are desirable, lovely, agreeable, pleasing,

sensually enticing, tantalizing. If a bhikkhu does not seek delight

in them ... he is called a lone dweller.

"Migajala, even though a bhikkhu who dwells thus lives in the

vicinity of a village, associating with bhikkhus and bhikkhunis,

with male and female lay followers, with kings and royal ministers,

with sectarian teachers and their disciples, he is still called a

lone dweller. For what reason? Because craving is his partner,

and he has abandoned it; therefore he is called a lone dweller."

64. Migajala (2)
Then the Venerable Migajala approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would teach

me the Dhamma in brief, so that, having heard the Dhamma

from the Lord (Buddha), I might dwell alone, withdrawn, diligent,

ardent, and resolute."

"There are, Migajala, forms cognizable by the eye that are

desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing.

If a bhikkhu seeks delight in them, welcomes them, and

remains holding to them, delight arises. With the arising of

delight, I say, Migajala, there is the arising of suffering.

"There are, Migajala, sounds cognizable by the ear . . . odours

cognizable by the nose ... tastes cognizable by the tongue ... tactile

objects cognizable by the body ... mental phenomena cognizable

able by the mind that are desirable, lovely, agreeable, pleasing,

sensually enticing, tantalizing. If a bhikkhu seeks delight in

them,. . . delight arises. [38] With the arising of delight, I say,

Migajala, there is the arising of suffering.

"There are, Migajala, forms cognizable by the eye that are

desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing

lizing. If a bhikkhu does not seek delight in them, does not welcome

them, and does not remain holding to them, delight ceases.

With the cessation of delight, I say, Migajala, comes the cessation

of suffering.

"There are, Migajala, sounds cognizable by the ear . . . odours

cognizable by the nose ... tastes cognizable by the tongue ... tactile

objects cognizable by the body. . . mental phenomena cognizable

by the mind that are desirable, lovely, agreeable, pleasing,

sensually enticing, tantalizing. If a bhikkhu does not seek delight

in them ... delight ceases. With the cessation of delight, I say,

Migajala, comes the cessation of suffering."

Then the Venerable Migajala, having delighted and rejoiced in

the Lord (Buddha)'s words, rose from his seat, and, after paying

homage to the Lord (Buddha), keeping him on his right, he departed.

Then, dwelling alone, withdrawn, diligent, ardent, and resolute,

the Venerable Migajala, by realizing it for himself with

direct knowledge, in this very life entered and dwelt in that

unsurpassed goal of the holy life for the sake of which clansmen

rightly go forth from the household life into homelessness. He

directly knew: "Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being." And the Venerable Migajala became one of the arahants.

65.Samiddhi (1)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. Then the Venerable

Samiddhi approached the Lord (Buddha) ... and said to him: 29

"Venerable sir, it is said, 'Mara, Mara.' In what way, venerable

sir, might there be Mara or the description of Mara?" 30

"Where there is the eye, Samiddhi, where there are forms,

eye-consciousness, things to be cognized by eye-consciousness,

there Mara exists or the description of Mara.

"Where there is the ear ... the mind, where there are mental

phenomena, mind-consciousness, things to be cognized by

mind-consciousness, there Mara exists or the description of Mara.

"Where there is no eye, Samiddhi, no forms, no eye-consciousness,

no things to be cognized by eye-consciousness, there Mara

does not exist nor any description of Mara.

"Where there is no ear ... no mind, no mental phenomena, no

mind-consciousness, no things to be cognized by mind-conscious-ness,

there Mara does not exist nor any description of Mara."

66. Samiddhi (2)
"Venerable sir, it is said, 'a being, a being.' In what way,

venerable sir, might there be a being or the description of a being?"

(The reply is as in the preceding sutta.)

67. Samiddhi (3)
"Venerable sir, it is said, 'suffering, suffering.' In what way, venerable

sir, might there be suffering or the description of suffering?" . ..

68. Samiddhi (4)
"Venerable sir, it is said, 'the world, the world.' In what way,

venerable sir, might there be the world or the description of the

world?"

"Where there is the eye, Samiddhi, where there are forms,

eye-consciousness, things to be cognized by eye-consciousness, there

the world exists or the description of the world.

"Where there is the ear ... the mind, where there are mental phenomena,

mind-consciousness, things to be cognized by

mind-consciousness, there the world exists or the description of

the world.

"Where there is no eye, Samiddhi, no forms, no eye-conscious-ness,

no things to be cognized by eye-consciousness, there the

world does not exist nor any description of the world.

"Where there is no ear ... no mind, no mental phenomena, no

mind-consciousness, no things to be cognized by mind-consciousness,

there the world does not exist nor any description of

the world."

69. Upasena
On one occasion the Venerable Sariputta and the Venerable

Upasena were dwelling at Rajagaha in the Cool Grove, in the

Snake's Hood Grotto. 31 Now on that occasion a viper had fallen

on the Venerable Upasena's body. Then the Venerable Upasena

addressed the bhikkhus thus: "Come, friends, lift this body of

mine on to the bed and carry it outside before it is scattered right

here like a handful of chaff." 32

When this was said, the Venerable Sariputta said to the

Venerable Upasena: "We do not see any alteration in the

Venerable Upasena's body nor any change in his faculties; yet the

Venerable Upasena says: 'Come, friends, lift this body of mine on

to the bed and carry it outside before it is scattered right here like

a handful of chaff.'"

"Friend Sariputta, for one who thinks, 'I am the eye' or 'The

eye is mine'; 'I am the ear' or 'The ear is mine' ... 'I am the mind'

or 'The mind is mine,' there might be alteration of the body or a

change of the faculties. But, friend Sariputta, it does not

occur to me, 'I am the eye' or The eye is mine'; 'I am the ear' or

'The ear is mine' ... 'I am the mind' or 'The mind is mine,' so why

should there be any alteration in my body or any change in my

faculties?" 33

"It must be because I-making, mine-making, and the underlying

tendency to conceit have been thoroughly uprooted in the

Venerable Upasena for a long time that it does not occur to him,

'I am the eye' or 'The eye is mine'; 'I am the ear' or 'The ear is

mine' ... 'I am the mind' or 'The mind is mine.'"

Then those bhikkhus lifted the Venerable Upasena's body on to

the bed and carried it outside. Then the Venerable Upasena's

body was scattered right there just like a handful of chaff.

70. Upavana
Then the Venerable Upavana approached the Lord (Buddha). . . and

said to him: "Venerable sir, it is said, 'the directly visible

Dhamma, the directly visible Dhamma.' 34 In what way, venerable sir,

is the Dhamma directly visible, immediate, inviting one to

come and see, applicable, to be personally experienced by the

wise?"

"Here, Upavana, having seen a form with the eye, a bhikkhu

experiences the form as well as lust for the form. He understands

that lust for forms exists internally thus: There is in me lust for

forms internally.' Since that is so, Upavana, the Dhamma is

directly visible, immediate, inviting one to come and see, applicable,

to be personally experienced by the wise.

"Further, Upavana, having heard a sound with the ear . . . having

cognized a mental phenomenon with the mind, a bhikkhu

experiences the mental phenomenon as well as lust for the

mental phenomenon. He understands that lust for mental phenomena

exists internally thus: 'There is in me lust for mental phenomena

internally.' Since that is so, Upavana, the Dhamma is directly

visible, immediate, inviting one to come and see, applicable, to

be personally experienced by the wise.

"But here, Upavana, having seen a form with the eye, a bhikkhu

experiences the form without experiencing lust for the form. He

understands that lust for forms does not exist internally thus:

'There is in me no lust for forms internally.' Since that is so,

Upavana, the Dhamma is directly visible, immediate, inviting

one to come and see, applicable, to be personally experienced by

the wise.

"Further, Upavana, having heard a sound with the ear . ..

... having cognized a mental phenomenon with the mind, a

bhikkhu experiences the mental phenomenon without experiencing

lust for the mental phenomenon. He understands that lust

for mental phenomena does not exist internally thus: 'There is in

me no lust for mental phenomena internally.' Since that is so,

Upavana, the Dhamma is directly visible, immediate, inviting

one to come and see, applicable, to be personally experienced by

the wise." 35

71. The Six Bases for Contact (1) (Pathamachaphassayatana1)
"Bhikkhus, if a bhikkhu does not understand as they really are

the origin and the passing away, the gratification, the danger,

and the escape, in the case of these six bases for contact, then he

has not lived the holy life; he is far away from this Dhamma and

Discipline."

When this was said, a certain bhikkhu said to the Lord (Buddha):

"Here, venerable sir, I am lost, 36 for I do not understand as they

really are the origin and the passing away, the gratification, the

danger, and the escape, in the case of these six bases for contact."

"What do you think, bhikkhu, do you regard the eye thus:

'This is mine, this I am, this is my self'?"

"No, venerable sir."

"Good, bhikkhu! And here, bhikkhu, you should clearly see the

eye as it really is with correct wisdom thus: 'This is not mine, this

I am not, this is not my self.' This itself is the end of suffering.

"Do you regard the ear thus...? Do you regard the mind thus:

'This is mine, this I am, this is my self'?"

"No, venerable sir."

"Good, bhikkhu! And here, bhikkhu, you should clearly see

the mind as it really is with correct wisdom thus: 'This is not

mine, this I am not, this is not my self.' This itself is the end of

suffering."

72. The Six Bases for Contact (2) (Pathamachaphassayatana2)
(The first two paragraphs as in the preceding sutta.)

"What do you think, bhikkhu, do you regard the eye thus:

'This is not mine, this I am not, this is not my self'?"

"Yes, venerable sir."

"Good, bhikkhu! And here, bhikkhu, you should clearly see

the eye as it really is with correct wisdom thus: 'This is not mine,

this I am not, this is not my self.' Thus this first base for contact

will be abandoned by you for no future renewed existence. 37

"Do you regard the ear thus...? Thus this second base for

contact will be abandoned by you for no future renewed existence ....

"Do you regard the mind thus: 'This is not mine, this I am not,

this is not my self'?"

"Yes, venerable sir."

"Good, bhikkhu! And here, bhikkhu, you should clearly see the

mind as it really is with correct wisdom thus: 'This is not mine,

this I am not, this is not my self.' Thus this sixth base for contact

will be abandoned by you for no future renewed existence."

73. The Six Bases for Contact (3) (Pathamachaphassayatana3)
(The first two paragraphs as in §71.)

"What do you think, bhikkhu, is the eye permanent or

impermanent?" - "Impermanent, venerable sir." - "Is what is

impermanent suffering or happiness?" - "Suffering, venerable sir."

- "Is what is impermanent, suffering, and subject to change fit to

be regarded thus: 'This is mine, this I am, this is my self'?" - "No,

venerable sir."

"Is the ear ... the mind permanent or impermanent?" "Impermanent, venerable sir." - "Is what is impermanent suffering

or happiness?" - "Suffering, venerable sir." - "Is what is

impermanent, suffering, and subject to change fit to be regarded

thus: 'This is mine, this I am, this is my self'?" - "No, venerable

sir."

"Seeing thus, bhikkhu, the instructed noble disciple experiences

revulsion towards the eye. . . revulsion towards the mind.

Experiencing revulsion, he becomes dispassionate. Through

dispassion [his mind] is liberated. When it is liberated there comes

the knowledge: 'It's liberated.' He understands: 'Destroyed is

birth, the holy life has been lived, what had to be done has been

done, there is no more for this state of being.'"

74. Sick (1) (Gilana)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha),

paid homage to him, sat down to one side, and said to him:

"Venerable sir, in such and such a dwelling there is a certain

newly ordained bhikkhu, not well known, who is sick, afflicted,

gravely ill. It would be good, venerable sir, if the Lord (Buddha)

would approach that bhikkhu out of compassion."

Then, when the Lord (Buddha) heard the words "newly

ordained" and "sick," and understood that he was not a well

known bhikkhu, he went to him. That bhikkhu saw the Blessed

One coming in the distance and stirred on his bed. 38 The Blessed

One said to him: "Enough, bhikkhu, do not stir on your bed.

There are these seats ready, I will sit down there."

The Lord (Buddha) then sat down on the appointed seat and said

to that bhikkhu: "I hope you are bearing up, bhikkhu, I hope you

are getting better. I hope that your painful feelings are subsiding

and not increasing, and that their subsiding, not their increase, is

to be discerned."

“Venerable sir, I am not bearing up, I am not getting better.

Strong painful feelings are increasing in me, not subsiding, and

their increase, not their subsiding, is to be discerned."

"I hope then, bhikkhu, that you are not troubled by remorse

and regret."

"Indeed, venerable sir, I have quite a lot of remorse and

regret." [47]

"I hope, bhikkhu, that you have nothing for which to reproach

yourself in regard to virtue."

"I have nothing, venerable sir, for which to reproach myself in

regard to virtue."

"Then, bhikkhu, if you have nothing for which to reproach

yourself in regard to virtue, why are you troubled by remorse

and regret?"

"I understand, venerable sir, that it is not for the sake of purification

of virtue that the Dhamma has been taught by the Lord (Buddha)."

"If, bhikkhu, you understand that the Dhamma has not been

taught by me for the sake of purification of virtue, then for what

purpose do you understand the Dhamma to have been taught by

me?"

"Venerable sir, I understand the Dhamma to have been taught

by the Lord (Buddha) for the sake of the fading away of lust." 39

"Good, good, bhikkhu! It is good that you understand the

Dhamma to have been taught by me for the sake of the fading

away of lust. For the Dhamma is taught by me for the sake of the

fading away of lust.

"What do you think, bhikkhu, is the eye permanent or

impermanent?" - "Impermanent, venerable sir."... "Is the ear ... the

mind permanent or impermanent?" - "Impermanent, venerable

sir." - "Is what is impermanent suffering or happiness?"

-"Suffering, venerable sir." - "Is what is impermanent, suffering,

and subject to change fit to be regarded thus: 'This is mine, this I

am, this is my self'?" - "No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

This is what the Lord (Buddha) said. Elated, that bhikkhu delighted

in the Lord (Buddha)'s statement. And while this discourse was

being spoken, there arose in that bhikkhu the dust-free, stainless

vision of the Dhamma: "Whatever is subject to origination is all

subject to cessation." 40

75. Sick (2) (Gilana)
(As above down to:)

"If, bhikkhu you understand that the Dhamma has not been

taught by me for the sake of purification of virtue, then for what

purpose do you understand the Dhamma to have been taught by

me?"

"Venerable sir, I understand the Dhamma to have been taught

by the Lord (Buddha) for the sake of final Nibbana without clinging."

"Good, good, bhikkhu! It is good that you understand the

Dhamma to have been taught by me for the sake of final Nibbana

without clinging. For the Dhamma is taught by me for the sake

of final Nibbana without clinging. 41

"What do you think, bhikkhu, is the eye permanent or

impermanent?" - "Impermanent, venerable sir."... "Is the ear ... the

nose ... the tongue ... the body ... the mind ... mind-conscious-ness

... mind-contact ... whatever feeling arises with mind-contact

as condition — whether pleasant or painful or neither-painful

-nor-pleasant — permanent or impermanent?" - "Impermanent,

venerable sir." - "Is what is impermanent suffering or

happiness?" - "Suffering, venerable sir." - "Is what is impermanent,

suffering, and subject to change fit to be regarded thus: This is

mine, this I am, this is my self'?" - "No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

This is what the Lord (Buddha) said. Elated, that bhikkhu delighted

in the Lord (Buddha)'s statement. And while this discourse was

being spoken, that bhikkhu's mind was liberated from the taints

by nonclinging.

76. Radha (1)
Then the Venerable Radha approached the Lord (Buddha) ... and

said to him: "Venerable sir, it would be good if the Lord (Buddha)

would teach me the Dhamma in brief, so that, having heard the

Dhamma from the Lord (Buddha), I might dwell alone, withdrawn,

diligent, ardent, and resolute."

"Radha, you should abandon desire for whatever is impermanent.

And what is impermanent? The eye is impermanent; you

should abandon desire for it. Forms are impermanent ...

Eye-consciousness is impermanent. . . Eye-contact is impermanent. ..

Whatever feeling arises with eye-contact as condition — whether

pleasant or painful or neither-painful-nor-pleasant — that too is

impermanent; you should abandon desire for it.

"The ear ... The mind is impermanent ... Whatever feeling

arises with mind-contact as condition. . . that too is impermanent;

you should abandon desire for it. [49] Radha, you should

abandon desire for whatever is impermanent."

77. Radha (2)
(as previous)

... "Radha, you should abandon desire for whatever is suffering."...

78. Radha (3)
(as previous)

... "Radha, you should abandon desire for whatever is nonself."...

79. Abandoning Ignorance (1) (Avijjapahana1 sans. Avidya-prahan)
Then a certain bhikkhu approached the Lord (Buddha) ... and said

to him: "Venerable sir, is there one thing through the abandoning

of which ignorance is abandoned by a bhikkhu and true

knowledge arises?"

"There is one thing, bhikkhu, through the abandoning of

which ignorance is abandoned by a bhikkhu and true knowledge

arises."

"And what is that one thing, venerable sir?"

"Ignorance, bhikkhu, is that one thing through the abandoning

of which ignorance is abandoned by a bhikkhu and true knowledge

arises." 42

"But, venerable sir, how should a bhikkhu know, how should

he see, for ignorance to be abandoned by him and true knowledge

to arise?"

"Bhikkhu, when a bhikkhu knows and sees the eye as

impermanent, ignorance is abandoned by him and true knowledge

arises. When he knows and sees forms as impermanent ... When

he knows and sees as impermanent whatever feeling arises with

mind-contact as condition. . . ignorance is abandoned by him and

true knowledge arises.

"When, bhikkhu, a bhikkhu knows and sees thus, ignorance is

abandoned by him and true knowledge arises."

80. Abandoning Ignorance (2) (Avijjapahana2 sans. Avidya-prahan)
(As above down to:)

"But, venerable sir, how should a bhikkhu know, how should

he see, for ignorance to be abandoned by him and true knowledge to arise?"

"Here, bhikkhu, a bhikkhu has heard, 'Nothing is worth adhering to.' When a bhikkhu has heard, 'Nothing is worth adhering

to,' he directly knows everything. Having directly known everything, he fully understands everything. Having fully understood

everything, he sees all signs differently. 43 He sees the eye differently, he sees forms differently ... whatever feeling arises with

mind-contact as condition. . . that too he sees differently.

"When, bhikkhu, a bhikkhu knows and sees thus, ignorance is

abandoned by him and true knowledge arises."

81. A Number of Bhikkhus (Sambahulabhikku)
Then a number of bhikkhus approached the Lord (Buddha). . . and

said to him: [51] "Here, venerable sir, wanderers of other sects

ask us: 'For what purpose, friends, is the holy life lived under the

ascetic Gotama?' When we are asked thus, venerable sir, we

answer those wanderers thus: 'It is, friends, for the full

understanding of suffering that the holy life is lived under the Blessed

One.' We hope, venerable sir, that when we answer thus we state

what has been said by the Lord (Buddha) and do not misrepresent

him with what is contrary to fact; that we explain in accordance

with the Dhamma, and that no reasonable consequence of our

assertion gives ground for criticism." 44

"For sure, bhikkhus, when you answer thus you state what has

been said by me and do not misrepresent me with what is

contrary to fact; you explain in accordance with the Dhamma, and

no reasonable consequence of your assertion gives ground for

criticism. For, bhikkhus, it is for the full understanding of suffering

that the holy life is lived under me.

"But, bhikkhus, if wanderers of other sects ask you: 'What,

friends, is that suffering for the full understanding of which the

holy life is lived under the ascetic Gotama?' — being asked thus,

you should answer them thus: 'The eye, friends, is suffering: it is

for the full understanding of this that the holy life is lived under

the Lord (Buddha). Forms are suffering ... Whatever feeling arises

with eye-contact as condition ... that too is suffering ... The mind

is suffering. . . Whatever feeling arises with mind -contact as condition ... that too is suffering: it is for the full understanding of

this that the holy life is lived under the Lord (Buddha). This,

friends, is that suffering for the full understanding of which the

holy life is lived under the Lord (Buddha).'

"Being asked thus, bhikkhus, you should answer those

wanderers of other sects in such a way."

82. The World (Lokapanha sans. Loka-prashn)
Then a certain bhikkhu approached the Lord (Buddha). . . and said

to him: "Venerable sir, it is said, 'the world, the world.' In what

way, venerable sir, is it said 'the world'?"

"It is disintegrating, bhikkhu, therefore it is called the world. 45

And what is disintegrating? The eye, bhikkhu, is disintegrating,

forms are disintegrating, eye-consciousness is disintegrating,

eye-contact is disintegrating, and whatever feeling arises with

eye-contact as condition ... that too is disintegrating. The ear is

disintegrating. . . The mind is disintegrating. . . Whatever feeling

arises with mind-contact as condition ... that too is disintegrating.

It is disintegrating, bhikkhu, therefore it is called the world."

83. Phaggunapanha (sans. Phagguna-prashn)
Then the Venerable Phagguna approached the Lord (Buddha) ...

and said to him: "Venerable sir, is there any eye by means of

which one describing the Buddhas of the past could describe

them — those who have attained final Nibbana, cut through

proliferation, cut through the rut, exhausted the round, and

transcended all suffering? 46 Is there any ear by way of which one

describing the Buddhas of the past could describe them?... Is

there any mind by way of which one describing the Buddhas of

the past could describe them — those who have attained final

Nibbana, cut through proliferation, cut through the rut, exhausted

the round, and transcended all suffering?"

"There is no eye, Phagguna, by means of which one describing

the Buddhas of the past could describe them — those who have

attained final Nibbana, cut through proliferation, cut through the

rut, exhausted the round, and transcended all suffering. There is

no ear by means of which one describing the Buddhas of the past

could describe them.... [53] There is no mind by means of which

one describing the Buddhas of the past could describe them —

those who have attained final Nibbana, cut through proliferation,

cut through the rut, exhausted the round, and transcended all

suffering."

84. Subject to Disintegration (Palokadhamma)
At Savatthi. Then the Venerable Ananda approached the Blessed

One ... and said to him: "Venerable sir, it is said, 'the world, the

world.' In what way, venerable sir, is it said 'the world'?"

"Whatever is subject to disintegration, Ananda, is called the

world in the Noble One's Discipline. 47 And what is subject to

disintegration? The eye, Ananda, is subject to disintegration, forms

... eye-consciousness ... eye-contact ... whatever feeling arises

with eye-contact as condition ... that too is subject to disintegration

tion. The ear is subject to disintegration ... The mind is subject to

disintegration ... Whatever feeling arises with mind-contact as

condition ... that too is subject to disintegration. Whatever is

subject to disintegration, Ananda, is called the world in the Noble

One's Discipline."

85. Empty Is the World (Sunataloka sans. Shunyata-lok)
Then the Venerable Ananda approached the Lord (Buddha) ... and

said to him: "Venerable sir, it is said, 'Empty is the world, empty

is the world.' In what way, venerable sir, is it said, 'Empty is the

world'?"

"It is, Ananda, because it is empty of self and of what belongs

to self that it is said, 'Empty is the world.' And what is empty of

self and of what belongs to self? The eye, Ananda, is empty of self

and of what belongs to self. Forms are empty of self and of what

belongs to self. Eye-consciousness is empty of self and of what

belongs to self. Eye-contact is empty of self and of what belongs

to self. . . . Whatever feeling arises with mind-contact as condition

-whether pleasant or painful or neither-painful-nor-pleasant

-that too is empty of self and of what belongs to self.

"It is, Ananda, because it is empty of self and of what belongs

to self that it is said, 'Empty is the world.'"

86. The Dhamma in Brief (Samkhittadhamma sans. Sankshipt-dharma)
Sitting to one side, the Venerable Ananda said to the Blessed

One: "Venerable sir, it would be good if the Lord (Buddha) would

teach me the Dhamma in brief, so that, having heard the

Dhamma from the Lord (Buddha), I might dwell alone, withdrawn,

diligent, ardent, and resolute."

"What do you think, Ananda, is the eye permanent or

impermanent?" - "Impermanent, venerable sir."

(Complete as in §32, down to “there is no more for this state of

being.") [55]

87. Channa
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. 48 Now on that occasion

the Venerable Sariputta, the Venerable Mahacunda, and the

Venerable Channa were dwelling on Mount Vulture Peak, and

the Venerable Channa was sick, afflicted, gravely ill. Then, in the

evening, the Venerable Sariputta [56] emerged from seclusion,

approached the Venerable Mahacunda, and said to him: "Come,

friend Cunda, let us approach the Venerable Channa and ask

about his illness."

"Yes, friend," the Venerable Mahacunda replied.

Then the Venerable Sariputta and the Venerable Mahacunda

approached the Venerable Channa and exchanged greetings

with him, after which they sat down in the appointed seats. The

Venerable Sariputta then said to the Venerable Channa: "I hope

you are bearing up, friend Channa, I hope you are getting better.

I hope that your painful feelings are subsiding and not increasing,

and that their subsiding, not their increase, is to be discerned."

"Friend Sariputta, I am not bearing up, I am not getting

better. 49 Strong painful feelings are increasing in me, not subsiding,

and their increase, not their subsiding, is to be discerned. Just as

if a strong man were to split my head open with a sharp sword,

so too violent winds cut through my head. I am not bearing up. . ..

Just as if a strong man were to tighten a tough leather strap

around my head as a headband, so too there are violent pains in

my head. I am not bearing up.... Just as if a skilled butcher or his

apprentice were to carve up an ox's belly with a sharp butcher's

knife, so too violent winds are carving up my belly. I am not

bearing up.... Just as if two strong men were to seize a weaker

man by both arms and roast him over a pit of hot coals, [57] so

too there is a violent burning in my body. I am not bearing up, I

am not getting better. Strong painful feelings are increasing in

me, not subsiding, and their increase, not their subsiding, is to be

discerned. I will use the knife, 50 friend Sariputta, I have no desire

to live."

"Let the Venerable Channa not use the knife. Let the Venerable

Channa live. We want the Venerable Channa to live. If the

Venerable Channa lacks suitable food, I will go in search of

suitable food for him; if he lacks suitable medicine, I will go in search

of suitable medicine for him; if he lacks a proper attendant, I will

attend on him. Let the Venerable Channa not use the knife. Let

the Venerable Channa live. We want the Venerable Channa to live."

"Friend Sariputta, it is not that I lack suitable food; I have

suitable food. It is not that I lack suitable medicine; I have suitable

medicine. It is not that I lack proper attendants; I have proper

attendants. Moreover, friend, for a long time the Teacher has

been served by me in an agreeable way, not in a disagreeable

way; for it is proper for a disciple to serve the Teacher in an

agreeable way, not in a disagreeable way. Remember this, friend

Sariputta: the bhikkhu Channa will use the knife blamelessly." 51

"We would ask the Venerable Channa about a certain point, if

he would grant us the favour of answering our question."

"Ask, friend Sariputta. When I have heard I shall know."

"Friend Channa, do you regard the eye, eye-consciousness,

and things cognizable with eye-consciousness thus: This is mine,

this I am, this is my self? Do you regard the ear, ear-consciousness, and things cognizable with ear-consciousness thus...? Do

you regard the mind, mind-consciousness, and things cognizable

with mind-consciousness thus: This is mine, this I am, this is my

self?

"Friend Sariputta, I regard the eye, eye-consciousness, and

things cognizable with eye-consciousness thus: 'This is not mine,

this I am not, this is not my self.' I regard the ear, ear-consciousness,

and things cognizable with ear-consciousness thus ... I

regard the mind, mind-consciousness, and things cognizable

with mind-consciousness thus: 'This is not mine, this I am not,

this is not my self.'"

"Friend Channa, what have you seen and directly known in

the eye, in eye-consciousness, and in things cognizable with

eye-consciousness, that you regard them thus: 'This is not mine, this

I am not, this is not my self'? What have you seen and directly

known in the ear ... in the mind, in mind-consciousness, and in

things cognizable with mind-consciousness, that you regard

them thus: 'This is not mine, this I am not, this is not my self'?"

"Friend Sariputta, it is because I have seen and directly known

cessation in the eye, in eye-consciousness, and in things cognizable

with eye-consciousness, that I regard them thus: 'This is not

mine, this I am not, this is not my self.' It is because I have seen

and directly known cessation in the ear. . . [59] ... in the mind, in

mind-consciousness, and in things cognizable with mind-consciousness,

that I regard them thus: 'This is not mine, this I am

not, this is not my self.'" 52

When this was said, the Venerable Mahacunda said to the

Venerable Channa: "Therefore, friend Channa, this teaching of

the Lord (Buddha) is to be constantly given close attention: 'For one

who is dependent there is wavering; for one who is independent

there is no wavering. When there is no wavering, there is

tranquillity; when there is tranquillity, there is no inclination; when

there is no inclination, there is no coming and going; when there

is no coming and going, there is no passing away and being

reborn; when there is no passing away and being reborn, there is

neither here nor beyond nor in between the two. This itself is the

end of suffering.'" 53

Then, when the Venerable Sariputta and the Venerable

Mahacunda had given the Venerable Channa this exhortation,

they rose from their seats and departed. Then, soon after they

had left, the Venerable Channa used the knife. 54

Then the Venerable Sariputta approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to him:

"Venerable sir, the Venerable Channa has used the knife. What is

his destination, what is his future bourn?"

"Sariputta, didn't the bhikkhu Channa declare his blamelessness

right in your presence?" 55

"Venerable sir, there is a Vajjian village named Pubbavijjhana.

There the Venerable Channa had friendly families, intimate

families, hospitable families." 56

"The Venerable Channa did indeed have these friendly

families, Sariputta, intimate families, hospitable families; but I do not

say that to this extent one is blameworthy. Sariputta, when

one lays down this body and takes up another body, then I say one

is blameworthy. This did not happen in the case of the bhikkhu

Channa. The bhikkhu Channa used the knife blamelessly. Thus,

Sariputta, should you remember it." 57

88. Punna
Then the Venerable Punna approached the Lord (Buddha). . . and

said to him: 58 "Venerable sir, it would be good if the Lord (Buddha)

would teach me the Dhamma in brief, so that, having heard the

Dhamma from the Lord (Buddha), I might dwell alone, withdrawn,

diligent, ardent, and resolute."

"Punna, there are forms cognizable by the eye that are desirable,

lovely, agreeable, pleasing, sensually enticing, tantalizing.

If a bhikkhu seeks delight in them, welcomes them, and remains

holding to them, delight arises in him. With the arising of delight,

Punna, there is the arising of suffering, I say. There are, Punna,

sounds cognizable by the ear ... mental phenomena cognizable

by the mind that are desirable, lovely, agreeable, pleasing,

sensually enticing, tantalizing. If a bhikkhu seeks delight in them,

welcomes them, and remains holding to them, delight arises in

him. With the arising of delight, Punna, there is the arising of

suffering, I say.

"Punna, there are forms cognizable by the eye ... mental

phenomena cognizable by the mind that are desirable, lovely,

agreeable, pleasing, sensually enticing, tantalizing. [61] If a

bhikkhu does not seek delight in them, does not welcome them,

and does not remain holding to them, delight ceases in him.

With the cessation of delight, Punna, there is the cessation of

suffering, I say.

"Now that you have received this brief exhortation from me,

Punna, in which country will you dwell?"

"There is, venerable sir, a country named Sunaparanta. I will

dwell there."

"Punna, the people of Sunaparanta are wild and rough. If they

abuse and revile you, what will you think about that?"

"Venerable sir, if the people of Sunaparanta abuse and revile

me, then I will think: 'These people of Sunaparanta are excellent,

truly excellent, in that they do not give me a blow with the fist.'

Then I will think thus. Lord (Buddha); then I will think thus.

Fortunate One."

"But, Punna, if the people of Sunaparanta do give you a blow

with the fist, what will you think about that?"

"Venerable sir, if the people of Sunaparanta give me a blow

with the fist, then I will think: 'These people of Sunaparanta are

excellent, truly excellent, in that they do not give me a blow with

a clod.' Then I will think thus. Lord (Buddha); then I will think thus.

Fortunate One."

"But, Punna, if the people of Sunaparanta do give you a blow

with a clod, what will you think about that?"

1'Venerable sir, if the people of Sunaparanta give me a blow

with a clod, then I will think: 'These people of Sunaparanta are

excellent, truly excellent, in that they do not give me a blow with

a rod.' [62] Then I will think thus. Lord (Buddha); then I will think

thus. Fortunate One."

"But, Punna, if the people of Sunaparanta do give you a blow

with a rod, what will you think about that?"

"Venerable sir, if the people of Sunaparanta give me a blow with

a rod, then I will think: 'These people of Sunaparanta are excellent,

truly excellent, in that they do not stab me with a knife.' Then I will

think thus. Lord (Buddha); then I will think thus. Fortunate One."

"But, Punna, if the people of Sunaparanta do stab you with a

knife, what will you think about that?"

"Venerable sir, if the people of Sunaparanta stab me with a

knife, then I will think: 'These people of Sunaparanta are excellent, truly excellent, in that they do not take my life with a sharp

knife.' Then I will think thus. Lord (Buddha); then I will think thus.

Fortunate One."

"But, Putina, if the people of Sunaparanta do take your life

with a sharp knife, what will you think about that?"

"Venerable sir, if the people of Sunaparanta take my life with a

sharp knife, then I will think: There have been disciples of the

Lord (Buddha) who, being repelled, humiliated, and disgusted by

the body and by life, sought for an assailant. 59 But I have come

upon this assailant even without a search.' Then I will think thus.

Lord (Buddha); then I will think thus, Fortunate One."

"Good, good, Punna! Endowed with such self-control and

peacefulness, you will be able to dwell in the Sunaparanta country. Now, Punna, you may go at your own convenience." 60

Then, having delighted and rejoiced in the Lord (Buddha)'s statement,

the Venerable Punna rose from his seat, paid homage to

the Lord (Buddha), [63] and departed, keeping him on his right. He

then set his lodging in order, took his bowl and outer robe, and

set out to wander towards the Sunaparanta country. Wandering

by stages, he eventually arrived in the Sunaparanta country,

where he dwelt. Then, during that rains, the Venerable Punna

established five hundred male lay followers and five hundred

female lay followers in the practice, and he himself, during that

same rains, realized the three true knowledges. And during that

same rains he attained final Nibbana. 61

Then a number of bhikkhus approached the Lord (Buddha). ..

and said to him: "Venerable sir, the clansman named Punna, who

was given a brief exhortation by the Lord (Buddha), has died. What

is his destination? What is his future bourn?"

"Bhikkhus, the clansman Punna was wise. He practised in

accordance with the Dhamma and did not trouble me on account

of the Dhamma. The clansman Punna has attained final

Nibbana."

89. Bahiya
Then the Venerable Bahiya approached the Lord (Buddha) ... and

said to him: "Venerable sir, it would be good if the Lord (Buddha)

would teach me the Dhamma in brief, so that, having heard the

Dhamma from the Lord (Buddha), I might dwell alone, withdrawn,

diligent, ardent, and resolute."

"What do you think, Bahiya, is the eye permanent or impermanent?" - "Impermanent, venerable sir." ... (as in §32 down to:)

... "He understands: 'Destroyed is birth, the holy life has

been lived, what had to be done has been done, there is no more

for this state of being/"

Then the Venerable Bahiya, having delighted and rejoiced in

the Lord (Buddha)'s words, rose from his seat, and, after paying

homage to the Lord (Buddha), keeping him on his right, he departed.

Then, dwelling alone, withdrawn, diligent, ardent, and resolute,

the Venerable Bahiya, by realizing it for himself with direct

knowledge, in this very life entered and dwelt in that unsurpassed

goal of the holy life for the sake of which clansmen rightly

go forth from the household life into homelessness. He directly

knew: "Destroyed is birth, the holy life has been lived, what had

to be done has been done, there is no more for this state of

being." And the Venerable Bahiya became one of the arahants.

90. Being Stirred (1) (Eja1)
"Bhikkhus, being stirred is a disease, being stirred is a tumour,

being stirred is a dart. 62 Therefore, bhikkhus, the Tathagata

dwells unstirred, with the dart removed. [65] Therefore,

bhikkhus, if a bhikkhu should wish, 'May I dwell unstirred, with

the dart removed!' he should not conceive the eye, should not

conceive in the eye, should not conceive from the eye, should not

conceive, 'The eye is mine.' 63

"He should not conceive forms ... eye-consciousness ... eye-contact

... and as to whatever feeling arises with eye-contact as

condition ... he should not conceive that, should not conceive in

that, should not conceive from that, should not conceive, 'That is

mine.'

"He should not conceive the ear ... He should not conceive the

mind ... mental phenomena ... mind-consciousness ... mind-contact

... and as to whatever feeling arises with mind-contact as

condition ... he should not conceive that, should not conceive in

that, should not conceive from that, should not conceive, 'That is

mine.'

"He should not conceive all, should not conceive in all, should

not conceive from all, should not conceive, 'All is mine.'

"Since he does not conceive anything thus, he does not cling to

anything in the world. Not clinging, he is not agitated. Being

unagitated, he personally attains Nibbana. [66] He understands:

'Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being."'

91. Being Stirred (2) (Eja2)
"Bhikkhus, being stirred is a disease, being stirred is a tumour,

being stirred is a dart. Therefore, bhikkhus, the Tathagata dwells

unstirred, with the dart removed. Therefore, bhikkhus, if a

bhikkhu should wish, 'May I dwell unstirred, with the dart

removed!' he should not conceive the eye ... forms ...

eye-consciousness ... eye-contact ... and as to whatever feeling arises

with eye-contact as condition ... he should not conceive that,

should not conceive in that, should not conceive from that,

should not conceive, 'That is mine.' For whatever one conceives,

bhikkhus, whatever one conceives in, whatever one conceives

from, whatever one conceives as 'mine' — that is otherwise. The

world, becoming otherwise, attached to existence, seeks delight

only in existence. 64

"He should not conceive the ear . . . He should not conceive the

mind ... mental phenomena ... mind-consciousness ...

mind-contact ... and as to whatever feeling arises with mind-contact as

condition ... he should not conceive that, should not conceive in

that, should not conceive from that, should not conceive, 'That is

mine.' For whatever one conceives, bhikkhus, whatever one

conceives in, [67] whatever one conceives from, whatever one

conceives as 'mine' — that is otherwise. The world, becoming otherwise,

attached to existence, seeks delight only in existence.

"Whatever, bhikkhus, is the extent of the aggregates, the elements,

and the sense bases, he does not conceive that, does not

conceive in that, does not conceive from that, does not conceive,

'That is mine.'

"Since he does not conceive anything thus, he does not cling to

anything in the world. Not clinging, he is not agitated. Being

unagitated, he personally attains Nibbana. He understands:

'Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being.'"

92. The Dyad (1)
"Bhikkhus, I will teach you the dyad. Listen to that.. ..

"And what, bhikkhus, is the dyad? The eye and forms, the ear

and sounds, the nose and odours, the tongue and tastes, the body

and tactile objects, the mind and mental phenomena. This is

called the dyad.

"If anyone, bhikkhus, should speak thus: 'Having rejected this

dyad, I shall make known another dyad' — that would be a mere

empty boast on his part. If he was questioned he would not be

able to reply and, further, he would meet with vexation. For what

reason? Because, bhikkhus, that would not be within his domain." 65

93. The Dyad (2)
"Bhikkhus, consciousness comes to be in dependence on a dyad.

And how, bhikkhus, does consciousness come to be in dependence

on a dyad? In dependence on the eye and forms there arises

eye-consciousness. The eye is impermanent, changing, becoming

otherwise; [68] forms are impermanent, changing, becoming

otherwise. Thus this dyad is moving and tottering, 66 impermanent,

changing, becoming otherwise.

"Eye-consciousness is impermanent, changing, becoming

otherwise. The cause and condition for the arising of

eye-consciousness is also impermanent, changing, becoming otherwise.

When, bhikkhus, eye-consciousness has arisen in dependence on

a condition that is impermanent, how could it be permanent?

"The meeting, the encounter, the concurrence of these three

things is called eye-contact. Eye-contact too is impermanent,

changing, becoming otherwise. The cause and condition for the

arising of eye-contact is also impermanent, changing, becoming

otherwise. When, bhikkhus, eye-contact has arisen in dependence

on a condition that is impermanent, how could it be permanent?

"Contacted, bhikkhus, one feels, contacted one intends,

contacted one perceives. 67 Thus these things too are moving and

tottering, impermanent, changing, becoming otherwise.

"In dependence on the ear and sounds there arises ear-consciousness

... In dependence on the mind and mental phenomena

there arises mind-consciousness. The mind is impermanent,

changing, becoming otherwise; mental phenomena are impermanent,

changing, becoming otherwise. Thus this dyad is moving

and tottering, impermanent, changing, becoming otherwise.

"Mind-consciousness is impermanent, changing, becoming

otherwise. The cause and condition for the arising of

mind-consciousness is also impermanent, changing, becoming otherwise.

When, bhikkhus, mind-consciousness has arisen in dependence

on a condition that is impermanent, how could it be permanent?

"The meeting, the encounter, the concurrence of these three

things is called mind-contact. Mind-contact too is impermanent,

changing, becoming otherwise. The cause and condition for the

arising of mind-contact is also impermanent, changing, becoming

otherwise. When, bhikkhus, mind-contact has arisen in

dependence on a condition that is impermanent, how could it be

permanent?

"Contacted, bhikkhus, one feels, contacted one intends,

contacted one perceives. Thus these things too are moving and

tottering, impermanent, changing, becoming otherwise.

"It is in such a way, bhikkhus, that consciousness comes to be

in dependence on a dyad."

94. Untamed, Unguarded 68 (Adantagutta)
At Savatthi. "Bhikkhus, these six bases for contact — if untamed,

unguarded, unprotected, unrestrained — are bringers of suffering. 69 What six?

"The eye, bhikkhus, as a base for contact — if untamed

unguarded, unprotected, unrestrained — is a bringer of suffering

The ear as a base for contact ... The mind as a base for contact ..

is a bringer of suffering. These six bases for contact — if untamed,

unguarded, unprotected, unrestrained — are bringers of suffering

"Bhikkhus, these six bases for contact — if well tamed, well

guarded, well protected, well restrained — are bringers of happiness. 70 What six?

"The eye, bhikkhus, as a base for contact — if well tamed, well

guarded, well protected, well restrained — is a bringer of happiness.

The ear as a base for contact ... The mind as a base for contact

... is a bringer of happiness. These six bases for contact — if

well tamed, well guarded, well protected, well restrained — are

bringers of happiness."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Just six, O bhikkhus, are the bases for contact,

Where one unrestrained meets with suffering.

Those who know how to restrain them

Dwell uncorrupted, with faith their partner.

"Having seen forms that delight the mind

And having seen those that give no delight.

Dispel the path of lust towards the delightful

And do not soil the mind by thinking,

'[The other] is displeasing to me.'

"Having heard sounds both pleasant and raucous.

Do not be enthralled with pleasant sound.

Dispel the course of hate towards the raucous.

And do not soil the mind by thinking,

'[This one] is displeasing to me.'

"Having smelt a fragrant, delightful scent.

And having smelt a putrid stench.

Dispel aversion towards the stench

And do not yield to desire for the lovely.

"Having enjoyed a sweet delicious taste,

And having sometimes tasted what is bitter.

Do not greedily enjoy the sweet taste.

Do not feel aversion towards the bitter.

"When touched by pleasant contact do not be enthralled,

Do not tremble when touched by pain.

Look evenly on both the pleasant and painful.

Not drawn or repelled by anything.

"When common people of proliferated perception

Perceive and proliferate they become engaged.

Having dispelled every mind-state bound to the home life.

One travels on the road of renunciation. 71

"When the mind is thus well developed in six.

If touched, one's mind never flutters anywhere.

Having vanquished both lust and hate, O bhikkhus.

Go to the far shore beyond birth and death!"

95. Malunkyaputta (sans. Malukya-putra)
Then the Venerable Maluhkyaputta approached the Lord (Buddha)

... and said to him: 72 "Venerable sir, it would be good if the

Lord (Buddha) would teach me the Dhamma in brief, so that, having

heard the Dhamma from the Lord (Buddha), I might dwell

alone, withdrawn, diligent, ardent, and resolute."

"Here now, Maluhkyaputta, what should I say to the young

bhikkhus when a bhikkhu like you — old, aged, burdened with

years, advanced in life, come to the last stage — asks me for an

exhortation in brief?" 73

"Although, venerable sir, I am old, aged, burdened with years,

advanced in life, come to the last stage, let the Lord (Buddha) teach

me the Dhamma in brief, let the Fortunate One teach me the

Dhamma in brief. Perhaps I may understand the meaning of the

Lord (Buddha)'s statement, perhaps I may become an heir to the

Lord (Buddha)'s statement."

"What do you think, Maluhkyaputta, do you have any desire,

lust, or affection for those forms cognizable by the eye that you

have not seen and never saw before, that you do not see and

would not think might be seen?" 74

"No, venerable sir."

"Do you have any desire, lust, or affection for those sounds

cognizable by the ear ... for those odours cognizable by the nose

... for those tastes cognizable by the tongue ... for those tactile

objects cognizable by the body. . . for those mental phenomena

cognizable by the mind that you have not cognized and

never cognized before, that you do not cognize and would not

think might be cognized?"

"No, venerable sir."

"Here, Maluhkyaputta, regarding things seen, heard, sensed,

and cognized by you: in the seen there will be merely the seen; in

the heard there will be merely the heard; in the sensed there will

be merely the sensed; in the cognized there will be merely the

cognized.

"When, Maluhkyaputta, regarding things seen, heard, sensed,

and cognized by you, in the seen there will be merely the seen, in

the heard there will be merely the heard, in the sensed there will

be merely the sensed, in the cognized there will be merely the

cognized, then, Maluhkyaputta, you will not be 'by that/ When,

Maluhkyaputta, you are not 'by that,' then you will not be 'therein.'

When, Maluhkyaputta, you are not 'therein,' then you will be

neither here nor beyond nor in between the two. This itself is the

end of suffering." 75

"I understand in detail, venerable sir, the meaning of what was

stated by the Lord (Buddha) in brief:

"Having seen a form with mindfulness muddled;Attending to the pleasing sign.

One experiences it with infatuated mind;And remains tightly holding to it.

"Originating from the visible form; many feelings flourish within;

Covetousness and annoyance as well; By which one's mind becomes disturbed. 76

For one who accumulates suffering thus ; Nibbana is said to be far away.

"Having heard a sound with mindfulness muddled ... [74]

"Having smelt an odour with mindfulness muddled ...

"Having enjoyed a taste with mindfulness muddled . ..

"Having felt a contact with mindfulness muddled ...

"Having known an object with mindfulness muddled ...

For one who accumulates suffering thus

Nibbana is said to be far away.

"When, firmly mindful, one sees a form.

One is not inflamed by lust for forms;

One experiences it with dispassionate mind

And does not remain holding it tightly.

"One fares mindfully in such a way

That even as one sees the form.

And while one undergoes a feeling,

[Suffering] is exhausted, not built up. 77

For one dismantling suffering thus,

Nibbana is said to be close by.

"When, firmly mindful, one hears a sound,

One is not inflamed by lust for sounds; ...

"When, firmly mindful, one smells an odour,

One is not inflamed by lust for odours; ...

"When, firmly mindful, one enjoys a taste.

One is not inflamed by lust for tastes; ...

"When, firmly mindful, one feels a contact,

One is not inflamed by lust for contacts; ...

"When, firmly mindful, one knows an object,

One is not inflamed by lust for objects; ...

For one diminishing suffering thus

Nibbana is said to be close by.

"It is in such a way, venerable sir, that I understand in detail

the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, Malunkyaputta! It is good that you understand

in detail the meaning of what was stated by me in brief.

{The Buddha here repeats the above verses in full.)

"It is in such a way, Malunkyaputta, that the meaning of what

was stated by me in brief should be understood in detail."

Then the Venerable Malunkyaputta, having delighted and rejoiced

in the Lord (Buddha)'s words, rose from his seat, and, after paying

homage to the Lord (Buddha), keeping him on his right, he departed.

Then, dwelling alone, withdrawn, diligent, ardent, and resolute,

the Venerable Malunkyaputta, by realizing it for himself

with direct knowledge, in this very life entered and dwelt in that

unsurpassed goal of the holy life for the sake of which clansmen

rightly go forth from the household life into homelessness. He

directly knew: "Destroyed is birth, the holy life has been lived.

what had to be done has been done, there is no more for this state

of being." And the Venerable Maluhkyaputta became one of the

arahants.

96. Declining Dhamma (Parihanadhamma)
"Bhikkhus, I will teach you about one who is subject to decline,

about one who is not subject to decline, and about the six mastered

bases. Listen to that....

"And how, bhikkhus, is one subject to decline? 78 Here,

bhikkhus, when a bhikkhu has seen a form with the eye, there

arise in him evil unwholesome states, memories and intentions

connected with the fetters. 79 If the bhikkhu tolerates them and

does not abandon them, dispel them, put an end to them, and

obliterate them, he should understand this thus: 'I am declining

away from wholesome states. For this has been called decline by

the Lord (Buddha).'

"Further, bhikkhus, when a bhikkhu has heard a sound with

the ear ... cognized a mental phenomenon with the mind,

there arise in him evil unwholesome states, memories and intentions

connected with the fetters. If the bhikkhu tolerates them

and does not abandon them, dispel them, put an end to them,

and obliterate them, he should understand this thus: 'I am declining

away from wholesome states. For this has been called decline

by the Lord (Buddha).'

"It is in such a way, bhikkhus, that one is subject to decline.

"And how, bhikkhus, is one not subject to decline? Here,

bhikkhus, when a bhikkhu has seen a form with the eye, there

arise in him evil unwholesome states, memories and intentions

connected with the fetters. If the bhikkhu does not tolerate them,

but abandons them, dispels them, puts on end to them, and obliterates

them, he should understand this thus: 'I am not declining

away from wholesome states. For this has been called nondecline

by the Lord (Buddha).'

"Further, bhikkhus, when a bhikkhu has heard a sound with

the ear. . . cognized a mental phenomenon with the mind, there

arise in him evil unwholesome states, memories and intentions

connected with the fetters. If the bhikkhu does not tolerate them,

but abandons them, dispels them, puts an end to them, and obliterates them, he should understand this thus: 'I am not declining

away from wholesome states. For this has been called nondecline

by the Lord (Buddha).'

"It is in such a way, bhikkhus, that one is not subject to decline.

"And what, bhikkhus, are the six mastered bases? 80 Here,

bhikkhus, when a bhikkhu has seen a form with the eye, there do

not arise in him evil unwholesome states, nor any memories and

intentions connected with the fetters. The bhikkhu should understand

this thus: 'This base has been mastered. For this has been

called a mastered base by the Lord (Buddha).'

"Further, bhikkhus, when a bhikkhu has heard a sound with

the ear .. . cognized a mental phenomenon with the mind, there

do not arise in him evil unwholesome states, nor any memories

and intentions connected with the fetters. The bhikkhu should

understand this thus: 'This base has been mastered. For this has

been called a mastered base by the Lord (Buddha).' These,

bhikkhus, are called the six mastered bases."

97. Dwelling Negligently (Pamadavihari sans. Pramad-vihari)
"Bhikkhus, I will teach you about one who dwells negligently,

and about one who dwells diligently. Listen to that....

"And how, bhikkhus, does one dwell negligently? If one

dwells without restraint over the eye faculty, the mind is soiled 81

among forms cognizable by the eye. If the mind is soiled, there is

no gladness. When there is no gladness, there is no rapture.

When there is no rapture, there is no tranquillity. When there is

no tranquillity, one dwells in suffering. 82 The mind of one who

suffers does not become concentrated. When the mind is not

concentrated, phenomena do not become manifest. 83 Because

phenomena do not become manifest, one is reckoned as 'one who

dwells negligently.'

"If one dwells without restraint over the ear faculty, the mind

is soiled among sounds cognizable by the ear.... If one dwells

without restraint over the mind faculty, the mind is soiled among

mental phenomena cognizable by the mind.... Because phenomena

do not become manifest, one is reckoned as 'one who dwells

negligently.'

"It is in such a way, bhikkhus, that one dwells negligently.

"And how, bhikkhus, does one dwell diligently? If one dwells

with restraint over the eye faculty, the mind is not soiled among

forms cognizable by the eye. If the mind is not soiled, gladness is

born. When one is gladdened, rapture is born. When the mind is

uplifted by rapture, the body becomes tranquil. One tranquil in

body experiences happiness. The mind of one who is happy

becomes concentrated. When the mind is concentrated,

phenomena become manifest. Because phenomena become manifest,

one is reckoned as 'one who dwells diligently.'

"If one dwells with restraint over the ear faculty, the mind is

not soiled among sounds cognizable by the ear.... If one dwells

with restraint over the mind faculty, the mind is not soiled

among mental phenomena cognizable by the mind.... Because

phenomena become manifest, one is reckoned as 'one who

dwells diligently.'

"It is in such a way, bhikkhus, that one dwells diligently."

98. Restraint (Samvara)
"Bhikkhus, I will teach you restraint and nonrestraint. Listen to

that....

"And how, bhikkhus, is there nonrestraint? There are, bhikkhus,

forms cognizable by the eye that are desirable, lovely, agreeable,

pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight

in them, welcomes them, and remains holding to them, he

should understand this thus: 'I am declining away from wholesome

states. For this has been called decline by the Lord (Buddha).'

"There are, bhikkhus, sounds cognizable by the ear ... mental

phenomena cognizable by the mind that are desirable, lovely,

agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu

seeks delight in them, welcomes them, and remains holding to

them, he should understand this thus: 1 am declining away from

wholesome states. For this has been called decline by the Blessed

One.'

"Such, bhikkhus, is nonrestraint.

"And how, bhikkhus, is there restraint? There are, bhikkhus,

forms cognizable by the eye that are desirable, lovely, agreeable,

pleasing, sensually enticing, tantalizing. If a bhikkhu does not

seek delight in them, does not welcome them, and does not

remain holding to them, he should understand this thus: 'I

am not declining away from wholesome states. For this has been

called nondecline by the Lord (Buddha).'

"There are, bhikkhus, sounds cognizable by the ear ... mental

phenomena cognizable by the mind that are desirable, lovely,

agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu

does not seek delight in them, does not welcome them, and does

not remain holding to them, he should understand this thus: 'I

am not declining away from wholesome states. For this has been

called nondecline by the Lord (Buddha).'

"Such, bhikkhus, is restraint."

99. Concentration (Samadhi)
"Bhikkhus, develop concentration. A bhikkhu who is concentrated

understands things as they really are. 84

"And what does he understand as they really are? He understands

stands as it really is: 'The eye is impermanent.' He understands as

it really is: 'Forms are impermanent.'... 'Eye-consciousness is

impermanent.'... 'Eye-contact is impermanent.'... 'Whatever feeling

arises with eye-contact as condition — whether pleasant or painful

or neither-painful-nor-pleasant — that too is impermanent.'...

"He understand as it really is: 'The mind is impermanent.'...

He understand as it really is: 'Whatever feeling arises with

mind contact as condition ... that too is impermanent.'

"Bhikkhus, develop concentration. A bhikkhu who is concentrated

understands things as they really are."

100. Seclusion (Patisallana)
"Bhikkhus, make an exertion in seclusion. A secluded bhikkhu

understands things as they really are."

(The rest is identical with the preceding sutta 99.)

101. Not Yours (1) (Natumhaka1)
"Bhikkhus, whatever is not yours, abandon it. 85 When you have

abandoned it, that will lead to your welfare and happiness. And

what is it, bhikkhus, that is not yours? The eye is not yours: abandon

it. When you have abandoned it, that will lead to your welfare

and happiness. Forms are not yours ... Eye-consciousness is

not yours ... Eye-contact is not yours ... Whatever feeling arises

with eye-contact as condition — whether pleasant or painful or

neither-painful-nor-pleasant — that too is not yours: abandon it.

When you have abandoned it, that will lead to your welfare and

happiness.

"The ear is not yours .... The mind is not yours ...

Whatever feeling arises with mind-contact as condition ... that

too is not yours: abandon it. When you have abandoned it, that

will lead to your welfare and happiness.

"Suppose, bhikkhus, people were to carry off the grass, sticks,

branches, and foliage in this Jeta's Grove, or to burn them, or to

do with them as they wish. Would you think: 'People are carrying

us off, or burning us, or doing with us as they wish'?"

"No, venerable sir. For what reason? Because, venerable sir,

that is neither our self nor what belongs to our self."

"So too, bhikkhus, the eye is not yours . . . Whatever feeling

arises with mind-contact as condition ... that too is not yours:

abandon it. When you have abandoned it, that will lead to your

welfare and happiness."

102. Not Yours (2) (Natumhaka2)
(This sutta is identical with the preceding one except that it omits the

simile.)

103. Uddaka
"Bhikkhus, Uddaka Ramaputta used to make this declaration:

"'This, surely a knowledge-master

This, surely a universal conqueror

This, surely he has excised

The tumour's root not excised before!' 86

"Bhikkhus, though Uddaka Ramaputta was not himself a

knowledge-master, he declared: 'I am a knowledge-master.'

Though he was not himself a universal conqueror, he declared: 'I

am a universal conqueror.' Though he had not excised the

tumour's root, he declared: 'I have excised the tumour's root.'

But here, bhikkhus, a bhikkhu speaking rightly might say:

"'This, surely a knowledge-master

This, surely a universal conqueror

This, surely he has excised

The tumour's root not excised before!'

"And how, bhikkhus, is one a knowledge-master? When a

bhikkhu understands as they really are the origin, the passing

away, the gratification, the danger, and the escape in regard to

the six bases for contact, such a bhikkhu is a knowledge-master.

"And how, bhikkhus, is a bhikkhu a universal conqueror?

When, having understood as they really are the origin, the passing

away, the gratification, the danger, and the escape in regard

to the six bases for contact, a bhikkhu is liberated by nonclinging,

such a bhikkhu is a universal conqueror.

"And how, bhikkhus, does a bhikkhu excise the tumour's root

not excised before? 'The tumour,' bhikkhus: this is a designation

for this body consisting of the four great elements, originating

from mother and father, built up out of rice and gruel, subject to

impermanence, to rubbing and pressing, to breaking apart and

dispersal. 87 'The tumour's root': this is a designation for craving.

When craving has been abandoned by a bhikkhu, cut off at the

root, [84] made like a palm stump, obliterated so that it is no

more subject to future arising, in such a case the bhikkhu has

excised the tumour's root not excised before.

"Bhikkhus, though Uddaka Ramaputta was not himself a

knowledge-master, he declared: 'I am a knowledge-master.'...

But here, bhikkhus, a bhikkhu speaking rightly might say:

"'This, surely a knowledge-master

This, surely a universal conqueror

This, surely he has excised

The tumour's root not excised before!'"

'''Division 3. The Third Fifty'''

104. Secure from Bondage (Yogakkhemi sans. Yogkshemi)
At Savatthi. "Bhikkhus, I will teach you a Dhamma exposition on

the theme of the one who declares the exertion to become secure

from bondage. 88 Listen to that....

“And what, bhikkhus, is the Dhamma exposition on the theme

of the one who declares the exertion to become secure from

bondage? There are, bhikkhus, forms cognizable by the eye that

are desirable, lovely, agreeable, pleasing, sensually enticing,

tantalizing. These have been abandoned by the Tathagata, cut off at

the root, made like a palm stump, obliterated so that they are no

more subject to future arising. He declares an exertion [should be

made] for their abandoning. Therefore the Tathagata is called

one who declares the exertion to become secure from bondage. 89

"There are, bhikkhus, sounds cognizable by the ear .., mental

phenomena cognizable by the mind that are desirable, lovely,

agreeable, pleasing, sensually enticing, tantalizing. These have

been abandoned by the Tathagata, cut off at the root, made like a

palm stump, obliterated so that they are no more subject to

future arising. He declares an exertion [should be made] for their

abandoning. Therefore the Tathagata is called one who declares

the exertion to become secure from bondage.

"This, bhikkhus, is the Dhamma exposition on the theme of the

one who declares the exertion to become secure from bondage."

105. By Clinging (Upadaya)
"Bhikkhus, when what exists, by clinging to what, do pleasure

and pain arise internally?" 90

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is the eye, bhikkhus, by clinging to the eye, pleasure and pain arise internally. When there is the ear ... the mind,

by clinging to the mind, pleasure and pain arise internally.

"What do you think, bhikkhus, is the eye permanent or impermanent?"

"Impermanent, venerable sir."

"Is what is impermanent suffering or happiness?"

"Suffering, venerable sir."

"But without clinging to what is impermanent, suffering, and

subject to change, could pleasure and pain arise internally?"

"No, venerable sir."

"Is the ear ... the mind permanent or impermanent?... But

without clinging to what is impermanent, suffering, and subject

to change, could pleasure and pain arise internally?"

"No, venerable sir."

"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye . . . the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is

liberated. When it is liberated there comes the knowledge: 'It's

liberated.' He understands: 'Destroyed is birth, the holy life has

been lived, what had to be done has been done, there is no more

for this state of being.'"

106. The Origin of Suffering (Dukkhasamudaya)
(Identical with previous 105)

107. The Origin of the World (Lokasamudaya)
(Identical with previous 105)

108. I Am Superior (Seyyohamasmi)
"Bhikkhus, when what exists, by clinging to what, by adhering to

what, does the thought occur: 'I am superior' or 'I am equal' or 'I

am inferior'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is the eye, bhikkhus, by clinging to the eye, by

adhering to the eye, the thought occurs: 'I am superior' or 'I am

equal' or 'I am inferior.' When there is the ear ... When there is

the mind, by clinging to the mind, by adhering to the mind, the

thought occurs: 'I am superior' or T am equal' or 'I am inferior.'

"What do you think, bhikkhus, is the eye ... the mind permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and

subject to change, could the thought occur: T am superior' or 'I

am equal 7 or 'I am inferior'?"

"No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this

state of being.'" [89]

109. Things That Fetter (Samyojaniya)
"Bhikkhus, I will teach you the things that fetter and the fetter.

Listen to that.... 92

"And what, bhikkhus, are the things that fetter, and what is the

fetter? The eye, bhikkhus, is a thing that fetters; the desire and

lust for it is the fetter there. The ear is a thing that fetters ... The

mind is a thing that fetters; the desire and lust for it is the fetter

there. These are called the things that fetter, and this the fetter."

110. Things That Can Be Clung To (Upadaniya)
"Bhikkhus, I will teach you the things that can be clung to and

the clinging. Listen to that....

"And what, bhikkhus, are the things that can be clung to, and

what is the clinging? The eye, bhikkhus, is a thing that can be

clung to; the desire and lust for it is the clinging there. The ear is

a thing that can be clung to. . . The mind is a thing that can be

clung to; the desire and lust for it is the clinging there. These are

called the things that can be clung to, and this the clinging."

111. Fully Understanding The Inside (1) (Ajjhattikayatanaparijanana)
"Bhikkhus, without directly knowing and fully understanding

the eye, 93 without developing dispassion towards it and abandoning it, one is incapable of destroying suffering. Without

directly knowing and fully understanding the ear ... the mind,

without developing dispassion towards it and abandoning it,

one is incapable of destroying suffering. But by directly knowing

and fully understanding the eye ... the mind, by developing dispassion towards it and abandoning it, one is capable of destroying suffering." [90]

112. Fully Understanding The Outside (2) (Bahirayatanaparijanana)
(Identical with §111, but stated by way of the six external sense bases.)

113. Listening In (Upassuti)
(Identical with 107)

114. Mara's Snare (1) (Marapasa1)
"Bhikkhus, there are forms cognizable by the eye that are desirable,

lovely, agreeable, pleasing, sensually enticing, tantalizing.

If a bhikkhu seeks delight in them, welcomes them, and remains

holding to them, he is called a bhikkhu who has entered Mara's

lair, who has come under Mara's control; Mara's snare has been

fastened to him 94 so that he is bound by the bondage of Mara and

the Evil One can do with him as he wishes.

"There are, bhikkhus, sounds cognizable by the ear ... mental

phenomena cognizable by the mind that are desirable, lovely,

agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu

seeks delight in them ... the Evil One can do with him as

he wishes.

"There are, bhikkhus, forms cognizable by the eye that are

desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing.

If a bhikkhu does not seek delight in them, does not

welcome them, and does not remain holding to them, he is called a

bhikkhu who has not entered Mara's lair, who has not come

under Mara's control; Mara's snare has been unfastened from

him so that he is not bound by the bondage of Mara and the Evil

One cannot do with him as he wishes.

"There are, bhikkhus, sounds cognizable by the ear . . . mental

phenomena cognizable by the mind that are desirable, lovely,

agreeable, pleasing, sensually enticing, tantalizing. If a

bhikkhu does not seek delight in them ... the Evil One cannot do

with him as he wishes."

115. Mara's Snare (2) (Marapasa2)
"Bhikkhus, there are forms cognizable by the eye that are desirable,

lovely, agreeable, pleasing, sensually enticing, tantalizing.

If a bhikkhu seeks delight in them, welcomes them, and remains

holding to them, he is called a bhikkhu who is bound among

forms cognizable by the eye, who has entered Mara's lair, who

has come under Mara's control; [Mara's snare has been fastened

to him so that he is bound by the bondage of Mara] 95 and the Evil

One can do with him as he wishes.

"There are, bhikkhus, sounds cognizable by the ear ... mental

phenomena cognizable by the mind that are desirable, lovely,

agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu

seeks delight in them. . . the Evil One can do with him as he wishes.

"There are, bhikkhus, forms cognizable by the eye that are

desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing.

If a bhikkhu does not seek delight in them, does not welcome

them, and does not remain holding to them, he is called a

bhikkhu who is free among forms cognizable by the eye, who has

not entered Mara's lair, who has not come under Mara's control;

[Mara's snare has been unfastened from him so that he is not

bound by the bondage of Mara] and the Evil One cannot do with

him as he wishes.

"There are, bhikkhus, sounds cognizable by the ear ... mental

phenomena cognizable by the mind that are desirable, lovely,

agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu

does not seek delight in them. . . the Evil One cannot do with him

as he wishes."

116. Going to the End of the World (Lokantagamana)
"Bhikkhus, I say that the end of the world cannot be known,

seen, or reached by travelling. Yet, bhikkhus, I also say that

without reaching the end of the world there is no making an end

to suffering." 96

Having said this, the Lord (Buddha) rose from his seat and

entered his dwelling. 97 Then, soon after the Lord (Buddha) had left,

the bhikkhus considered: "Now, friends, the Lord (Buddha) has

risen from his seat and entered his dwelling after reciting a

synopsis in brief without expounding the meaning in detail. Now

who will expound in detail the meaning-of the synopsis that the

Lord (Buddha) recited in brief?" Then they considered: "The

Venerable Ananda is praised by the Teacher and esteemed by his

wise brothers in the holy life; the Venerable Ananda is capable of

expounding in detail the meaning of this synopsis recited in brief

by the Lord (Buddha) without expounding the meaning in detail.

Let us approach him and ask him the meaning of this."

Then those bhikkhus approached the Venerable Ananda and

exchanged greetings with him, after which they sat down to one

side and told him what had taken place, [94] adding: "Let the

Venerable Ananda expound it to us."

[The Venerable Ananda replied:] "Friends, it is as though a

man needing heartwood, seeking heartwood, wandering in

search of heartwood, would pass over the root and trunk of a

great tree standing possessed of heartwood, thinking that heartwood

should be sought among the branches and foliage. And so

it is with you venerable ones: when you were face to face with

the Teacher you passed by the Lord (Buddha), thinking that I

should be asked about the meaning. For, friends, knowing, the

Lord (Buddha) knows; seeing, he sees; he has become vision, he has

become knowledge, he has become the Dhamma, he has become

the holy one; he is the expounder, the proclaimer, the elucidator

of meaning, the giver of the Deathless, the lord of the Dhamma,

the Tathagata. That was the time when you should have asked

the Lord (Buddha) the meaning. [95] As he explained it to you, so

you should have remembered it."

"Surely, friend Ananda, knowing, the Lord (Buddha) knows; seeing,

he sees; he has become vision ... the Tathagata. That was the

time when we should have asked the Lord (Buddha) the meaning,

and as he explained it to us, so we should have remembered it.

Yet the Venerable Ananda is praised by the Teacher and

esteemed by his wise brothers in the holy life; the Venerable

Ananda is capable of expounding the detailed meaning of this

synopsis recited in brief by the Lord (Buddha) without expounding

the meaning in detail. Let the Venerable Ananda expound it

without finding it troublesome."

"Then listen, friends, and attend closely to what I shall say."

"Yes, friend," the bhikkhus replied. The Venerable Ananda

said this:

"Friends, when the Lord (Buddha) rose from his seat and entered

his dwelling after reciting a synopsis in brief without expounding

the meaning in detail, that is: 'Bhikkhus, I say that the end of

the world cannot be known, seen, or reached by travelling. Yet,

bhikkhus, I also say that without reaching the end of the world

there is no making an end to suffering/ 1 understand the detailed

meaning of this synopsis as follows: That in the world by which

one is a perceiver of the world, a conceiver of the world — this is

called the world in the Noble One's Discipline. 98 And what,

friends, is that in the world by which one is a perceiver of the

world, a conceiver of the world? The eye is that in the world by

which one is a perceiver of the world, a conceiver of the world. 99

The ear ... The nose ... The tongue ... The body ... The mind is

that in the world by which one is a perceiver of the world, a

conceiver of the world. That in the world by which one is a perceiver

of the world, a conceiver of the world — this is called the world in

the Noble One's Discipline.

"Friends, when the Lord (Buddha) rose from his seat and entered

his dwelling after reciting a synopsis in brief without expounding

the meaning in detail, that is: 'Bhikkhus, I say that the end of

the world cannot be known, seen, or reached by travelling. Yet,

bhikkhus, I also say that without reaching the end of the world

there is no making an end to suffering,' I understand the meaning

of this synopsis in detail to be thus. Now, friends, if you wish,

go to the Lord (Buddha) and ask him about the meaning of this. As

the Lord (Buddha) explains it to you, so you should remember it."

"Yes, friends," those bhikkhus replied, and having risen from

their seats, they went to the Lord (Buddha). After paying homage to

him, they sat down to one side and told the Lord (Buddha) all that

had taken place after he had left, adding: [97] "Then, venerable

sir, we approached the Venerable Ananda and asked him about

the meaning. The Venerable Ananda expounded the meaning to

us in these ways, with these terms, with these phrases."

"Ananda is wise, bhikkhus, Ananda has great wisdom. If you

had asked me the meaning of this, I would have explained it to

you in the same way that it has been explained by Ananda. Such

is the meaning of this, and so you should remember it."

117. Cords of Sensual Pleasure (Kamaguna)
"Bhikkhus, before my enlightenment, while I was still a bodhisatta,

not yet fully enlightened, the thought occurred to me: 'My

mind may often stray towards those five cords of sensual pleasure

that have already left their impression on the heart 100 but

which have passed, ceased, and changed, or towards those that

are present, or slightly towards those in the future.' Then it

occurred to me: 'Being set on my own welfare, 101 I should practise

diligence, mindfulness, and guarding of the mind in regard

to those five cords of sensual pleasure that have already left their

impression on the heart, which have passed, ceased, and

changed.'

"Therefore, bhikkhus, in your case too your minds may often

stray towards those five cords of sensual pleasure that have

already left their impression on the heart but which have passed,

ceased, and changed, or towards those that are present, or slightly

towards those in the future. Therefore, bhikkhus, being set

on your own welfare, you should practise diligence, mindfulness,

and guarding of the mind in regard to those five cords of

sensual pleasure that have already left their impression on the

heart but w hich have passed, ceased, and changed.

"Therefore, bhikkhus, that base should be understood, 102

where the eye ceases and perception of forms fades away. 103 That

base should be understood, where the ear ceases and perception

of sounds fades away.... That base should be understood, where

the mind ceases and perception of mental phenomena fades

away. That base should be understood."

Having said this, the Lord (Buddha) rose from his seat and

entered his dwelling. Then, soon after the Lord (Buddha) had left,

the bhikkhus considered ... (all as in preceding sutta down to:)

... The Venerable Ananda said this:

"Friends, when the Lord (Buddha) rose from his seat and entered

his dwelling after reciting a synopsis in brief without expounding

the meaning in detail — that is: 'Therefore, bhikkhus, that base

should be understood, where the eye ceases and perception of

forms fades away.... That base should be understood, where the

mind ceases and perception of mental phenomena fades away.

That base should be understood' — I understand the detailed

meaning of this synopsis as follows: This was stated by the

Lord (Buddha), friends, with reference to the cessation of the six

sense bases. 104

"Friends, when the Lord (Buddha) rose from his seat and entered

his dwelling after reciting a synopsis in brief without expounding

the meaning in detail ... I understand the meaning of this

synopsis in detail to be thus. Now, friends, if you wish, go to the

Lord (Buddha) and ask him about the meaning of this. As the

Lord (Buddha) explains it to you, so you should remember it."

"Yes, friends," those bhikkhus replied, and having risen from

their seats, they went to the Lord (Buddha). After paying homage to

him, they sat down to one side and told the Lord (Buddha) all that

had taken place after he had left, adding: [101] "Then, venerable

sir, we approached the Venerable Ananda and asked him about

the meaning. The Venerable Ananda expounded the meaning to

us in these ways, with these terms, with these phrases."

"Ananda is wise, bhikkhus, Ananda has great wisdom. If you

had asked me the meaning of this, I would have explained it to

you in the same way that it has been explained by Ananda. Such

is the meaning of this, and so you should remember it."

118. Sakka's Question (Sakkapanha sans. Shakra-prashn)
On one occasion the Lord (Buddha) was dwelling at Rajagaha on

Mount Vulture Peak. Then Sakka, lord of the devas, approached

the Lord (Buddha), paid homage to him, stood to one side, and said

to him:

"Venerable sir, what is the cause and reason [102] why some

beings here do not attain Nibbana in this very life? And what is

the cause and reason why some beings here attain Nibbana in

this very life?"

"There are, lord of the devas, forms cognizable by the eye that

are desirable, lovely, agreeable, pleasing, sensually enticing,

tantalizing. If a bhikkhu seeks delight in them, welcomes them, and

remains holding to them, his consciousness becomes dependent

upon them and clings to them. A bhikkhu with clinging does not

attain Nibbana. 105

"There are, lord of the devas, sounds cognizable by the ear ...

mental phenomena cognizable by the mind that are desirable,

lovely, agreeable, pleasing, sensually enticing, tantalizing. If a

bhikkhu seeks delight in them, welcomes them, and remains

holding to them, his consciousness becomes dependent upon

them and clings to them. A bhikkhu with clinging does not attain

Nibbana.

"This is the cause and reason, lord of the devas, why some

beings here do not attain Nibbana in this very life.

"There are, lord of the devas, forms cognizable by the eye . ..

mental phenomena cognizable by the mind that are desirable,

lovely, agreeable, pleasing, sensually enticing, tantalizing. If a

bhikkhu does not seek delight in them, does not welcome them,

and does not remain holding to them, his consciousness does not

become dependent upon them or cling to them. A bhikkhu without

clinging attains Nibbana.

"This is the cause and reason, lord of the devas, why some

beings here attain Nibbana in this very life."

119. Pancasikha
(The same except that the interlocutor is Pancasikha, son of the gandhabbas.) 106

120. Sariputta
On one occasion the Venerable Sariputta was dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park. Then a certain

bhikkhu approached the Venerable Sariputta and exchanged

greetings with him. When they had concluded their greetings

and cordial talk, he sat down to one side and said to the

Venerable Sariputta:

"Friend Sariputta, a bhikkhu who was my co-resident has

given up the training and returned to the lower life."

"So it is, friend, when one does not guard the doors of the sense

faculties, is immoderate in eating, and is not devoted to wakefulness.

That a bhikkhu who does not guard the doors of the sense

faculties, who is immoderate in eating, and who is not

devoted to wakefulness will maintain all his life the complete

and pure holy life — this is impossible. But, friend, that a bhikkhu

who guards the doors of the sense faculties, who is moderate in

eating, and who is devoted to wakefulness will maintain all his

life the complete and pure holy life — this is possible.

"And how, friend, does one guard the doors of the sense

faculties? Here, having seen a form with the eye, a bhikkhu does not

grasp its signs and features. 107 Since, if he left the eye faculty

unrestrained, evil unwholesome states of covetousness and

displeasure might invade him, he practises the way of its

restraint, he guards the eye faculty, he undertakes the restraint of

the eye faculty. Having heard a sound with the ear ... Having

smelt an odour with the nose. . . Having savoured a taste with

the tongue. . . Having felt a tactile object with the body. . . Having

cognized a mental phenomenon with the mind, a bhikkhu does

not grasp its signs and features. Since, if he left the mind faculty

unrestrained, evil unwholesome states of covetousness and

displeasure might invade him, he practises the way of its restraint,

he guards the mind faculty, he undertakes the restraint of the

mind faculty. It is in this way, friend, that one guards the doors

of the sense faculties.

"And how, friend, is one moderate in eating? Here, reflecting

carefully, a bhikkhu takes food neither for amusement nor for

intoxication nor for the sake of physical beauty and attractiveness,

but only for the support and maintenance of this body, for

ending discomfort, and for assisting the holy life, considering:

Thus I shall terminate the old feeling and not arouse a new feeling,

and I shall be healthy and blameless and live in comfort.' 108

It is in this way, friend, that one is moderate in eating.

"And how, friend, is one devoted to wakefulness? Here, during

the day, while walking back and forth and sitting, a bhikkhu

purifies his mind of obstructive states. In the-first watch of the

night, while walking back and forth and sitting, he purifies his

mind of obstructive states. [105] In the middle watch of the night

he lies down on his right side in the lion's posture with one foot

overlapping the other, mindful and clearly comprehending, after

noting in his mind the idea of rising. After rising, in the last

watch of the night, while walking back and forth and sitting, he

purifies his mind of obstructive states. It is in this way, friend,

that one is devoted to wakefulness.

"Therefore, friend, you should train yourself thus: 'We will

guard the doors of the sense faculties; we will be moderate in eating;

we will be devoted to wakefulness.' Thus, friend, should you

train yourself."

121. Exhortation to Rahula (Rahulovada)
On one occasion the Lord (Buddha) was dwelling at Savatthi in

Jeta's Grove, Anathapindika's Park. 109 Then, while the Blessed

One was alone in seclusion, a reflection arose in his mind thus:

"The states that ripen in liberation have come to maturity in

Rahula. Let me lead him on further to the destruction of the

taints." 110

Then, in the morning, the Lord (Buddha) dressed and, taking

bowl and robe, walked for alms in Savatthi. When he had

returned from the alms round, after his meal he addressed the

Venerable Rahula thus: "Take a sitting cloth, Rahula. Let us go to

the Blind Men's Grove for the day's abiding."

"Yes, venerable sir," the Venerable Rahula replied and, having

taken a sitting cloth, he followed close behind the Lord (Buddha).

Now on that occasion many thousands of devatas followed the

Lord (Buddha), thinking: "Today the Lord (Buddha) will lead the

Venerable Rahula on further to the destruction of the taints' 111

Then the Lord (Buddha) plunged into the Blind Men's Grove and

sat down at the foot of a certain tree on a seat that was prepared

for him. The Venerable Rahula paid homage to the Lord (Buddha)

and sat down to one side. [106] The Lord (Buddha) then said to him:

"What do you think, Rahula, is the eye permanent or

impermanent?" - "Impermanent, venerable sir." - "Is what is

impermanent suffering or happiness?" - "Suffering, venerable sir."

-"Is what is impermanent, suffering, and subject to change fit to

be regarded thus: 'This is mine, this I am, thisds my self'?" - "No,

venerable sir."

"Are forms permanent or impermanent?. .. Is eye-consciousness

... Is eye-contact ... Is anything included in feeling, perception,

volitional formations, and consciousness arisen with eye-contact

as condition permanent or impermanent?" - "Impermanent,

venerable sir." ( The rest as in the preceding paragraph.)

"Is the ear ... the mind permanent or impermanent?... [107] ...

Are mental phenomena ... Is mind-consciousness ... Is

mind-contact ... Is anything included in feeling, perception, volitional

formations, and consciousness arisen with mind-contact as

condition permanent or impermanent?" - "Impermanent, venerable

sir." - "Is what is impermanent suffering or happiness?"

-"Suffering, venerable sir." - "Is what is impermanent, suffering,

and subject to change fit to be regarded thus: 'This is mine, this I

am, this is my self'?" - "No, venerable sir."

"Seeing thus, Rahula, the instructed noble disciple experiences

revulsion towards the eye, revulsion towards forms, revulsion

towards eye-consciousness, revulsion towards eye-contact;

revulsion towards anything included in feeling, perception,

volitional formations, and consciousness arisen with eye-contact as

condition. He experiences revulsion towards the ear ... towards

the mind ... towards anything included in feeling, perception,

volitional formations, and consciousness arisen with mind-contact as condition.

"Experiencing revulsion, he becomes dispassionate. Through

dispassion [his mind] is liberated. When it is liberated there

comes the knowledge: 'It's liberated.' He understands:

'Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being.'"

This is what the Lord (Buddha) said. Elated, the Venerable Rahula

delighted in the Lord (Buddha)'s statement. And while this

discourse was being spoken, the Venerable Rahula's mind was

liberated from the taints by nonclinging, and in those many

thousands of devatas there arose the dust-free, stainless vision of the

Dhamma: "Whatever is subject to origination is all subject to

cessation." 112

122. Things That Fetter (Samyojaniyadhamma)
(Identical with §109, but by way of the six external sense bases.)

123. Things That Can Be Clung To (Upadaniyadhamma)
(Identical with §110, but by way of the six external sense bases.)

124. At Vesali
On one occasion the Lord (Buddha) was dwelling at Vesali in the

Great Wood in the Hall with the Peaked Roof. Then the householder

Ugga of Vesali approached the Lord (Buddha) ... and said to

him.... 113

(The question and the reply are exactly the same as in §118.)

125. Among the Vajjians
On one occasion the Lord (Buddha) was dwelling among the

Vajjians at Hatthigama. Then the householder Ugga of Hatthigama approached the Lord (Buddha) ... and said to him.... 114

8 (Asm §118.)

126. At Nalanda
On one occasion the Lord (Buddha) was dwelling at Nalanda in

Pavarika's Mango Grove. Then the householder Upali approached

the Lord (Buddha) ... and said to him.... 115

(As in §118.)

127. Bharadvaja
On one occasion the Venerable Pindola Bharadvaja was dwelling

at Kosambi in Ghosita's Park. 116 Then King Udena approached

the Venerable Pindola Bharadvaja and exchanged greetings with

him. 117 When they had concluded their greetings and cordial

talk, he sat down to one side and said to him:

"Master Bharadvaja, what is the cause and reason why these

young bhikkhus, lads with black hair, endowed with the blessing

of youth, in the prime of life, who have not dallied with sensual

pleasures, lead the complete and pure holy life all their lives and

maintain it continuously?" 118

"Great king, this was said by the Lord (Buddha) who knows and

sees, the Arahant, the Fully Enlightened One: 'Come, bhikkhus,

towards women old enough to be your mother set up the idea

that they are your mother; 119 [111] towards those of an age to be

your sisters set up the idea that they are your sisters; towards

those young enough to be your daughters set up the idea that

they are your daughters.' This is a cause and reason, great king,

why these young bhikkhus ... lead the complete and pure holy

life all their lives and maintain it continuously."

"The mind is wanton. Master Bharadvaja. Sometimes states of

lust arise even towards women old enough to be one's mother;

sometimes they arise towards women of an age to be one's sister;

sometimes they arise towards women young enough to be one's

daughter. Is there any other cause and reason why these young

bhikkhus ... lead the complete and pure holy life all their lives

and maintain it continuously?"

"Great king, this was said by the Lord (Buddha) who knows and

sees, the Arahant, the Fully Enlightened One: 'Come, bhikkhus,

review this very body upwards from the soles of the feet,

downwards from the tips of the hairs, enclosed in skin, as full of many

kinds of impurities: 120 "There are in this body head-hairs,

body hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow,

kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery,

contents of the stomach, excrement, bile, phlegm, pus, blood,

sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.'"

This too, great king, is a cause and reason why these young

bhikkhus. . . lead the complete and pure holy life all their lives

and maintain it continuously."

"That is easy. Master Bharadvaja, for those bhikkhus who are

developed in body, developed in virtue, developed in mind,

developed in wisdom. But it is difficult for those bhikkhus who

are undeveloped in body, 121 undeveloped in virtue, undeveloped

in mind, undeveloped in wisdom. Sometimes, though one

thinks, 'I will attend to the body as foul,' one beholds it as beautiful.

Is there any other cause and reason why these young

bhikkhus ... lead the complete and pure holy life all their lives

and maintain it continuously?"

"Great king, this was said by the Lord (Buddha) who knows and

sees, the Arahant, the Fully Enlightened One: 'Come, bhikkhus,

dwell guarding the doors of the sense faculties. Having seen a

form with the eye, do not grasp its signs and features. Since, if

you leave the eye faculty unguarded, evil unwholesome states of

covetousness and displeasure might invade you, practise the

way of its restraint, guard the eye faculty, undertake the restraint

of the eye faculty. Having heard a sound with the ear. . . Having

smelt an odour with the nose ... Having savoured a taste with

the tongue. . . Having felt a tactile object with the body. . . Having

cognized a mental phenomenon with the mind, do not grasp its

signs and features. Since, if you leave the mind faculty unguarded,

evil unwholesome states of covetousness and displeasure

might invade you, practise the way of its restraint, guard the

mind faculty, undertake the restraint of the mind faculty.' This

too, great king, is a cause and reason why these young bhikkhus

... lead the complete and pure holy life all their lives and

maintain it continuously."

"It is wonderful. Master Bharadvaja! It is amazing. Master

Bharadvaja! How well this has been stated by the Lord (Buddha) who

knows and sees, the Arahant, the Fully Enlightened One. So this is

the cause and reason why these young bhikkhus, lads with black

hair, endowed with the blessing of youth, in the prime of life, who

have not dallied with sensual pleasures, lead the complete and

pure holy life all their lives and maintain it continuously. In my

case too, when I enter my harem unguarded in body, speech, and

mind, without setting up mindfulness, unrestrained in the sense

faculties, on that occasion states of lust assail me forcefully. But

when I enter my harem guarded in body, speech, and mind,

with mindfulness set up, restrained in the sense faculties, on that

occasion states of lust do not assail me in such a way.

"Magnificent, Master Bharadvaja! Magnificent, Master

Bharadvaja! The Dhamma has been made clear in many ways by

Master Bharadvaja, as though he were turning upright what had

been turned upside down, revealing what was hidden, showing

the way to one who was lost, or holding up a lamp in the dark

for those with eyesight to see forms. Master Bharadvaja, I go for

refuge to the Lord (Buddha), and to the Dhamma, and to the

Bhikkhu Sangha. From today let Master Bharadvaja remember

me as a lay follower who has gone for refuge for life."

128. Sona
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. Then the householder's

son Sona approached the Lord (Buddha). . . and said to him

(As in §118.)

129. Ghosita
On one occasion the Venerable Ananda was dwelling at Kosambi

in Ghosita 's Park. Then the householder Ghosita approached the

Venerable Ananda ... and said to him: "Venerable Ananda,

it is said, 'diversity of elements, diversity of elements.' 122 In what

Way, venerable sir, has the diversity of elements been spoken of

by the Lord (Buddha)?"

“Householder, there exists the eye element, and forms that are

agreeable, and eye-consciousness: in dependence on a contact to

be experienced as pleasant, a pleasant feeling arises. 123 There

exists the eye element, and forms that are disagreeable, and

eye-consciousness: in dependence on a contact to be experienced as

painful, a painful feeling arises. There exists the eye element, and

forms that are a basis for equanimity, and eye-consciousness: in

dependence on a contact to be experienced as neither-painful-nor-pleasant,

a neither-painful-nor-pleasant feeling arises.

“Householder, there exists the ear element ... the nose element

... the tongue element ... the body element ... the mind element,

and mental phenomena that are agreeable, and mind-consciousness:

in dependence on a contact to be experienced as pleasant, a

pleasant feeling arises. There exists the mind element, and mental

phenomena that are disagreeable, and mind-consciousness: in

dependence on a contact to be experienced as painful, a painful

feeling arises. There exists the mind element, and mental

phenomena that are a basis for equanimity, and mind-consciousness:

in dependence on a contact to be experienced as neither-painful-nor-pleasant,

a neither-painful-nor-pleasant feeling arises.

“It is in this way, householder, that the diversity of elements

has been spoken of by the Lord (Buddha)."

130. Haliddakani
Thus have I heard. On one occasion the Venerable Mahakaccana

was dwelling among the people of Avanti on Mount Papata at

Kuraraghara. Then the householder Haliddakani approached the

Venerable Mahakaccana ... and said to him: 124

"Venerable sir, it was said by the Lord (Buddha): 'It is in dependence

on the diversity of elements that there arises the diversity

of contacts; in dependence on the diversity of contacts that there

arises the diversity of feelings.' 125 How is this so, venerable

sir?"

"Here, householder, having seen a form with the eye, a

bhikkhu understands an agreeable one thus: 'Such it is!' 126 There

is eye-consciousness, and in dependence on a contact to be

experienced as pleasant there arises a pleasant feeling. 127 Then,

having seen a form with the eye, a bhikkhu understands a disagreeable

one thus: 'Such it is!' There is eye-consciousness, and in

dependence on a contact to be experienced ae painful there arises

a painful feeling. Then, having seen a form with the eye, a

bhikkhu understands one that is a basis for equanimity thus:

'Such it is!' There is eye-consciousness, and in dependence on a

contact to be experienced as neither-painful-nor-pleasant there

arises a neither-painful-nor-pleasant feeling.

"Further, householder, having heard a sound with the ear ...

having smelt an odour with the nose ... having savoured a taste

with the tongue. . . having felt a tactile object with the body. ..

having cognized a mental phenomenon with the mind, a

bhikkhu understands an agreeable one thus ... [116] ... a

disagreeable one thus ... one that is a basis for equanimity thus:

'Such it is!' There is mind-consciousness, and in dependence on

a contact to be experienced as neither-painful-nor-pleasant there

arises a neither-painful-nor-pleasant feeling.

"It is in this way, householder, that in dependence on the

diversity of elements there arises the diversity of contacts, and in

dependence on the diversity of contacts there arises the diversity

of feelings."

131. Nakulapita
On one occasion the Lord (Buddha) was dwelling among the

Bhaggas at Sumsumaragira in the Bhesakala Grove, the Deer

Park. Then the householder Nakulapita approached the Blessed

One ... and said to him.... 128

(As in §118.)

132. Lohicca
On one occasion the Venerable Mahakaccana was dwelling

among the people of Avanti in a forest hut at Makkarakata.

Then a number of brahmin youths, students of the brahmin

Lohicca, while collecting firewood, approached the Venerable

Mahakaccana's forest hut. Having approached, they stomped

and trampled all around the hut, and in a boisterous and noisy

manner they played various pranks, 129 saying: "These shaveling

ascetics, menials, swarthy offspring of the Lord's feet, are

honoured, respected, esteemed, worshipped, and venerated by their

servile devotees." 130

Then the Venerable Mahakaccana came out of his dwelling and

said to those brahmin youths: "Don't make any noise, boys. I will

speak to you on the Dhamma." When this was said, those youths

became silent. Then the Venerable Mahakaccana addressed those

youths with verses:

"Those men of old who excelled in virtue.

Those brahmins who recalled the ancient rules.

Their sense doors guarded, well protected.

Dwelt having vanquished wrath within.

They took delight in Dhamma and meditation, 131

Those brahmins who recalled the ancient rules.

"But these have fallen, claiming 'We recite.'

Puffed up by clan, faring unrighteously.

Overcome by anger, armed with diverse weapons.

They molest both frail and firm.

"For one with sense doors unguarded

[All the vows he undertakes] are vain

Just like the wealth a man gains in a dream: [118]

Fasting and sleeping on the ground.

Bathing at dawn, [study of] the three Vedas,

Rough hides, matted locks, and dirt; Hymns, rules and vows, austerities.

Hypocrisy, bent staffs, ablutions;

These emblems of the brahmins; Are used to increase their worldly gains. 132

"A mind that is well concentrated; Clear and free from blemish.

Tender towards all sentient beings ; That is the path for attaining Brahma."

Then those brahmin youths, angry and displeased, approached

the brahmin Lohicca and told him: "See now, sir, you should

know that the ascetic Mahakaccana categorically denigrates and

scorns the hymns of the brahmins."

When this was said, the brahmin Lohicca was angry and

displeased. But then it occurred to him: "It is not proper for me to

abuse and revile the ascetic Mahakaccana solely on the basis of

what I have heard from these youths. Let me approach him and

inquire."

Then the brahmin Lohicca, together with those brahmin

youths, approached the Venerable Mahakaecana. [119] He

exchanged greetings with the Venerable Mahakaecana and,

when they had concluded their greetings and cordial talk, he sat

down to one side and said to him: "Master Kaccana, did a number

of brahmin youths, my students, come this way while

collecting firewood?"

"They did, brahmin."

"Did Master Kaccana have any conversation with them?"

"I did have a conversation with them, brahmin."

"What kind of conversation did you have with them. Master

Kaccana?"

"The conversation I had with those youths was like this:

"'Those men of old who excelled in virtue.

Those brahmins who recalled the ancient rules, ...

Tender towards all sentient beings

-That is the path for attaining Brahma.'

Such was the conversation that I had with those youths."

"Master Kaccana said 'with sense doors unguarded.' In what

way. Master Kaccana, is one 'with sense doors unguarded'?"

"Here, brahmin, having seen a form with the eye, someone is

intent upon a pleasing form and repelled by a displeasing

form. 133 He dwells without having set up mindfulness of the

body, with a limited mind, and he does not understand as

it really is that liberation of mind, liberation by wisdom, wherein

those evil unwholesome states cease without remainder.

Having heard a sound with the ear ... Having cognized a mental

phenomenon with the mind, someone is intent upon a pleasing

mental phenomenon and repelled by a displeasing mental

phenomenon. He dwells without having set up mindfulness of the

body ... cease without remainder. It is in such a way, brahmin,

that one is 'with sense doors unguarded.'"

"It is wonderful. Master Kaccana! It is amazing. Master

Kaccana! How Master Kaccana has declared one whose sense

doors are actually unguarded to be one 'with sense doors

unguarded'! But Master Kaccana said 'with sense doors guarded.'

In what way. Master Kaccana, is one 'withsense doors guarded'?"

"Here, brahmin, having seen a form with the eye, someone is

not intent upon a pleasing form and not repelled by a displeasing

form. He dwells having set up mindfulness of the body, with

a measureless mind, and he understands as it really is that liberation

of mind, liberation by wisdom, wherein those evil

unwholesome states cease without remainder. Having heard a

sound with the ear ... Having cognized a mental phenomenon

with the mind, someone is not intent upon a pleasing mental

phenomenon and not repelled by a displeasing mental phenomenon.

He dwells having set up mindfulness of the body. . . cease

without remainder. It is in such a way, brahmin, that one is 'with

sense doors guarded.'"

"It is wonderful. Master Kaccana! It is amazing. Master

Kaccana! How Master Kaccana has declared one whose

sense doors are actually guarded to be one 'with sense doors

guarded'! Magnificent, Master Kaccana! Magnificent, Master

Kaccana! The Dhamma has been made clear in many ways by

Master Kaccana ... (as in §127) ... From today let Master Kaccana

remember me as a lay follower who has gone for refuge for life.

"Let Master Kaccana approach the Lohicca family just as he

approaches the families of the lay followers in Makkarakata. The

brahmin youths and maidens there will pay homage to Master

Kaccana, they will stand up for him out of respect, they will offer

him a seat and water, and that will lead to their welfare and happiness for a long time."

133. Verahaccani
On one occasion the Venerable Udayi was living at Kamanda in

the brahmin Todeyya's Mango Grove. Then a brahmin youth, a

student of the brahmin lady of the Verahaccani clan, approached

the Venerable Udayi and greeted him. When they had concluded

their greetings and cordial talk, he sat down to one side, and

the Venerable Udayi instructed, exhorted, inspired, and

gladdened him with a Dhamma talk. Having been instructed, exhorted,

inspired, and gladdened by the Dhamma talk, the brahmin

youth rose from his seat, approached the brahmin lady of the

Verahaccani clan, and said to her: "See now, madam, you should

know that the ascetic Udayi teaches a Dhamma that is good in

the beginning, good in the middle, and good in the end,

with the right meaning and phrasing; he reveals a holy life that

is perfectly complete and pure."

"In that case, young man, invite the ascetic Udayi in my name

for tomorrow's meal."

"Yes, madam," the youth replied. Then he went to the

Venerable Udayi and said to him: "Let Master Udayi consent to

accept tomorrow's meal from our revered teacher, 134 the brahmin

lady of the Verahaccani clan."

The Venerable Udayi consented by silence. Then, when the

night had passed, in the morning the Venerable Udayi dressed,

took his bowl and outer robe, and went to the residence of the

brahmin lady of the Verahaccani clan. There he sat down in the

appointed seat. Then, with her own hands, the brahmin lady

served and satisfied the Venerable Udayi with various kinds of

delicious food. When the Venerable Udayi had finished eating

and had put away his bowl, 135 the brahmin lady put on her sandals,

sat down on a high seat, covered her head, and told him:

"Preach the Dhamma, ascetic." Having said, "There will be an

occasion for that, sister," he rose from his seat and departed. 136

A second time that brahmin youth approached the Venerable

Udayi ... (as above down to:) ... "See now, madam, you should

know that the ascetic Udayi teaches a Dhamma that is good in

the beginning, good in the middle, [123] and good in the end,

with the right meaning and phrasing; he reveals a holy life that

is perfectly complete and pure."

"In such a way, young man, you keep on praising the ascetic

Udayi, but when I told him, 'Preach the Dhamma, ascetic,' he

said, 'There will be an occasion for that, sister,' and he rose from

his seat and departed."

"That, madam, was because you put on your sandals, sat down

on a high seat, covered your head, and told him: 'Preach the

Dhamma, ascetic.' For these worthies respect and revere the

Dhamma."

"In that case, young man, invite the ascetic Udayi in my name

for tomorrow's meal."

"Yes, madam," he replied. Then he went to the Venerable

Udayi .. . (all as above). . . When the Venerable Udayi had finished

eating and had put away his bowl, the brahmin lady removed

her sandals, sat down on a low seat, uncovered her head, and

said to him: "Venerable sir, what do the arahants maintain must

exist for there to be pleasure and pain? And what is it that the

arahants maintain must cease to exist for there to be no pleasure

and pain?"

"Sister, the arahants maintain that when the eye exists there is

pleasure and pain, and when the eye does not exist there is no

pleasure and pain. [124] The arahants maintain that when the ear

exists there is pleasure and pain, and when the ear does not exist

there is no pleasure and pain .... The arahants maintain that when

the mind exists there is pleasure and pain, and when the mind

does not exist there is no pleasure and pain."

When this was said, the brahmin lady of the Verahaccani clan

said to the Venerable Udayi: "Magnificent, venerable sir!

Magnificent, venerable sir! The Dhamma has been made clear in

many ways by Master Udayi ... (as in §127) ... From today let

Master Udayi remember me as a lay follower who has gone for

refuge for life."

134. At Devadaha 137
On one occasion the Lord (Buddha) was dwelling among the

Sakyans where there was a town of the Sakyans named

Devadaha. There the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, I do not say of all bhikkhus that they still have

work to do with diligence in regard to the six bases for contact,

[125] nor do I say of all bhikkhus that they do not have work to

do with diligence in regard to the six bases for contact.

"I do not say of those bhikkhus who are arahants, whose taints

are destroyed, who have lived the holy life, done what had to be

done, laid down the burden, reached their own goal, utterly

destroyed the fetters of existence, and are completely liberated

through final knowledge, that they still have work to do with

diligence in regard to the six bases for contact. Why is that? They

have done their work with diligence; they are incapable of being

negligent.

"But I say of those bhikkhus who are trainees, who have not

attained their mind's ideal, who dwell aspiring for the unsurpassed

security from bondage, that they .still have work to do

with diligence in regard to the six bases for contact. Why is that?

There are, bhikkhus, forms cognizable by the eye that are agreeable

and those that are disagreeable. [One should train so that]

these do not persist obsessing one's mind even when they are

repeatedly experienced. When the mind is not obsessed, tireless

energy is aroused, unmuddled mindfulness is set up, the body

becomes tranquil and untroubled, the mind becomes concentrated and one-pointed. Seeing this fruit of diligence, bhikkhus, I

say that those bhikkhus still have work to do with diligence in

regard to the six bases for contact.

"There are, bhikkhus, sounds cognizable by the ear ... mental

phenomena cognizable by the mind that are agreeable and those

that are disagreeable. [One should train so that] these do not persist

obsessing one's mind even when they are repeatedly experienced. When the mind is not obsessed, tireless energy is aroused,

unmuddled mindfulness is set up, the body becomes tranquil

and untroubled, the mind becomes concentrated and one-pointed.

Seeing this fruit of diligence, bhikkhus, I say that those

bhikkhus still have work to do with diligence in regard to the six

bases for contact." [126]

135. The Opportunity (Khana sans. Kshana)
"Bhikkhus, it is a gain for you, it is well gained by you, that you

have obtained the opportunity for living the holy life. I have

seen, bhikkhus, the hell named 'Contact's Sixfold Base.' 138 There

whatever form one sees with the eye is undesirable, never desirable;

unlovely, never lovely; disagreeable, never agreeable.

Whatever sound one hears with the ear ... Whatever odour one

smells with the nose ... Whatever taste one savours with the

tongue ... Whatever tactile object one feels with the body ...

Whatever mental phenomenon one cognizes with the mind is

undesirable, never desirable; unlovely, never lovely; disagreeable,

never agreeable.

"It is a gain for you, bhikkhus, it is well gained by you, that you

have obtained the opportunity for living the holy life. I have

seen, bhikkhus, the heaven named 'Contact's Sixfold Base.' 139

There whatever form one sees with the eye is desirable, never

undesirable; lovely, never unlovely; agreeable, never disagreeable.

Whatever sound one hears with the ear ... Whatever odour one

smells with the nose ... Whatever taste one savours with the

tongue ... Whatever tactile object one feels with the body ...

Whatever mental phenomenon one cognizes with the mind is

desirable, never undesirable; lovely, never unlovely; agreeable,

never disagreeable.

"It is a gain for you, bhikkhus, it is well gained by you, that you

have obtained the opportunity for living the holy life."

136. Delight in Forms (Ruparama)
"Bhikkhus, devas and humans delight in forms, take delight in

forms, rejoice in forms. With the change, fading away, and

cessation of forms, devas and humans dwell in suffering. Devas and

humans delight in sounds ... delight in odours ... delight in

tastes ... delight in tactile objects ... delight in mental phenomena,

[127] take delight in mental phenomena, rejoice in mental

phenomena. With the change, fading away, and cessation of mental

phenomena, devas and humans dwell in suffering.

"But, bhikkhus, the Tathagata, the Arahant, the Fully

Enlightened One, has understood as they really are the origin

and the passing away, the gratification, the danger, and the

escape in the case of forms. He does not delight in forms, does

not take delight in forms, does not rejoice in forms. With the

change, fading away, and cessation of forms, the Tathagata

dwells happily.

"He has understood as they really are the origin and the passing

away, the gratification, the danger, and the escape in the case

of sounds ... odours ... tastes ... tactile objects ... mental

phenomena. He does not delight in mental phenomena, does not

take delight in mental phenomena, does not rejoice in mental

phenomena. With the change, fading away, and cessation of

mental phenomena, the Tathagata dwells happily."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this: 141

"Forms, sounds, odours, tastes,

Tactiles and all objects of mind

Desirable, lovely, agreeable.

So long as it's said: They are.'

"These are considered happiness.

By the world with its devas;

But where these cease.

That they consider suffering.

"The noble ones have seen as happiness

The ceasing of identity.

This [view] of those who clearly see

Runs counter to the entire world. 142

"What others speak of as happiness.

That the noble ones say is suffering;

What others speak of as suffering.

That the noble ones know as bliss.

"Behold this Dhamma hard to comprehend:

Here the foolish are bewildered.

For those with blocked minds it is obscure.

Sheer darkness for those who do not see.

"But for the good it is disclosed.

It is light here for those who see.

The dullards unskilled in the Dhamma

Don't understand it in its presence.

"This Dhamma isn't easily understood

By those afflicted with lust for existence.

Who flow along in the stream of existence.

Deeply mired in Mara's realm.

"Who else apart from the noble ones

Are able to understand this state?

When they have rightly known that state.

The taintless ones are fully quenched." 143

137. Delight in Forms (2) (Ruparama)
( Identical with the preceding sutta, but without the verses.)

138. Not Yours (l) 144 (Natumhaka1)
"Bhikkhus, whatever is not yours, abandon it. When you have

abandoned it, that will lead to your welfare and happiness. And

what is it, bhikkhus, that is not yours? The eye is not yours:

abandon it. When you have abandoned it, that will lead to your

welfare and happiness. The ear is not yours .... The mind is

not yours: abandon it. When you have abandoned it, that will

lead to your welfare and happiness.

"Suppose, bhikkhus, people were to carry off the grass, sticks,

branches, and foliage in this Jeta's Grove, or to burn them, or to

do with them as they wish. Would you think: 'People are carrying

us off, or burning us, or doing with us as they wish'?"

"No, venerable sir. For what reason? Because, venerable sir,

that is neither our self nor what belongs to our self. "

"So too, bhikkhus, the eye is not yours . . . The ear . . . The mind

is not yours ... When you have abandoned it, that will lead to

your welfare and happiness."

139. Not Yours (2) (Natumhaka2)
(Identical with the preceding sutta, but stated by way of the six external bases.)

140. Impermanent with Cause (Internal) (Ajjhattaniccahetu)
"Bhikkhus, the eye is impermanent. 145 The cause and condition for

the arising of the eye is also impermanent. As the eye has originated from what is impermanent, how could it be permanent?

"The ear is impermanent.... The mind is impermanent. The

cause and condition for the arising of the mind is also impermanent.

As the mind has originated from what is impermanent,

how could it be permanent?

"Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards the eye ... towards the mind. Experiencing

revulsion, he becomes dispassionate. Through dispassion [his

mind] is liberated. When it is liberated there comes the knowledge:

'It's liberated.' He understands: 'Destroyed is birth, the

holy life has been lived, what had to be done has been done, there

is no more for this state of being.'"

141. Suffering with Cause (Internal) (Ajjhattadukkhahetu)
"Bhikkhus, the eye is suffering. The cause and condition for the

arising of the eye is also suffering. As the eye has originated from

what is suffering, how could it be happiness?

"The ear is suffering.... The mind is suffering. The cause and

condition for the arising of the mind is also suffering. As the mind

has originated from what is suffering, how could it be happiness?

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

142. Nonself with Cause (Internal) (Ajjhattanattahetu)
"Bhikkhus, the eye is nonself. The cause and condition for the

arising of the eye is also nonself. As the eye has originated from

what is nonself, how could it be self?

"The ear is nonself.... The mind is nonself. The cause and condition

for the arising of the mind [131] is also nonself. As the

mind has originated from what is nonself, how could it be self?

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

143.-145. Impermanent with Cause, Etc. (External) (Bahira..)
(These three suttas are identical with §§140-142, but are stated by way

of the six external sense bases i.e forms, sounds, odours, tastes, touch & thoughts.)

146. Kamma Cessation (Kammanirodha sans. Karma-nirodha)
"Bhikkhus, I will teach you new and old kamma, the cessation of

kamma, and the way leading to the cessation of kamma. Listen to

that and attend closely, I will speak. . ..

"And what, bhikkhus, is old kamma? The eye is old kamma, to

be seen as generated and fashioned by volition, as something to

be felt. 146 The ear is old kamma ... The mind is old kamma, to be

seen as generated and fashioned by volition, as something to be

felt. This is called old kamma.

"And what, bhikkhus is new kamma? Whatever action one

does now by body, speech, or mind. This is called new kamma.

"And what, bhikkhus, is the cessation of kamma? When one

reaches liberation through the cessation of bodily action, verbal

action, and mental action, [133] this is called the cessation of

kamma.

"And what, bhikkhus, is the way leading to the cessation of

kamma? It is this Noble Eightfold Path; that is, right view, right

intention, right speech, right action, right livelihood, right effort,

right mindfulness, right concentration.

"Thus, bhikkhus, I have taught old kamma, I have taught new

kamma, I have taught the cessation of kamma, I have taught the

way leading to the cessation of kamma. Whatever should be

done, bhikkhus, by a compassionate teacher out of compassion

for his disciples, desiring their welfare, that I have done for you.

These are the feet of trees, bhikkhus, these are empty huts.

Meditate, bhikkhus, do not be negligent, lest you regret it later.

This is our instruction to you."

147. Suitable for Attaining Nibbana (1) (Aniccanibbanasappaya)
"Bhikkhus, I will teach you the way that is suitable for attaining

Nibbana. 147 Listen to that....

"And what, bhikkhus, is the way that is suitable for attaining

Nibbana? Here, a bhikkhu sees the eye as impermanent, he sees

forms as impermanent, he sees eye-consciousness as impermanent,

he sees eye-contact as impermanent, he sees as impermanent

whatever feeling arises with eye-contact as condition,

whether pleasant or painful or neither-painful-nor-pleasant.

"He sees the ear as impermanent ... [134] ... He sees the mind

as impermanent, he sees mental phenomena as impermanent, he

sees mind-consciousness as impermanent, he sees mind-contact

as impermanent, he sees as impermanent whatever feeling arises

with mind -contact as condition, whether pleasant or painful or

neither-painful-nor-pleasant.

"This, bhikkhus, is the way that is suitable for attaining Nibbana."

148.-149. Suitable for Attaining Nibbana (2-3)
( Same as preceding sutta, with "suffering" and "nonself' substituted

for " impermanent . ") [135]

150. Suitable for Attaining Nibbana (4) (Nibbanasappayapatipada)
"Bhikkhus, I will teach the way that is suitable for attaining

Nibbana. Listen to that....

"What do you think, bhikkhus, is the eye permanent or

impermanent?"... (all as in §32) ...

"Seeing thus ... [136] He understands: '... there is no more for

this state of being.'

"This, bhikkhus, is the way that is suitable for attaining

Nibbana."

151. A Student (Antevasika)
"Bhikkhus, this holy life is lived without students and without a

teacher. 148 A bhikkhu who has students and a teacher dwells in

suffering, not in comfort. A bhikkhu who has no students and no

teacher dwells happily, in comfort.

"And how, bhikkhus, does a bhikkhu who has students and a

teacher dwell in suffering, not in comfort? Here, bhikkhus, when

a bhikkhu has seen a form with the eye, there arise in him evil

unwholesome states, memories and intentions connected with

the fetters. 149 They dwell within him. Since those evil unwholesome

states dwell within him, he is called 'one who has students.' They

assail him. Since evil unwholesome states assail him, he is called

'one who has a teacher.'

"Further, when a bhikkhu has heard a sound with the ear . ..

cognized a mental phenomenon with the mind ... he is

called 'one who has a teacher.'

"It is in this way that a bhikkhu who has students and a teacher

dwells in suffering, not in comfort.

"And how, bhikkhus, does a bhikkhu who has no students and

no teacher dwell happily, in comfort? Here, bhikkhus, when a

bhikkhu has seen a form with the eye, there do not arise in him

evil unwholesome states, memories and intentions connected

with the fetters. They do not dwell within him. Since those evil

unwholesome states do not dwell within him, he is called 'one

who has no students.' They do not assail him. Since evil unwholesome

states do not assail him, he is called 'one who has no

teacher.'

"Further, when a bhikkhu has heard a sound with the ear . ..

cognized a mental phenomenon with the mind ... he is called

'one who has no teacher.'

“It is in this way, bhikkhus, that a bhikkhu who has no students

and no teacher dwells happily, in comfort.

“Bhikkhus, this holy life is lived without students and without

a teacher. [138] A bhikkhu who has students and a teacher dwells

in suffering, not in comfort. A bhikkhu who has no students and

no teacher dwells happily, in comfort."

252 (7) For What Purpose the Holy Life?

"Bhikkhus, if wanderers of other sects ask you: 'For what

purpose, friends, is the holy life lived under the ascetic Gotama?'

-being asked thus, you should answer those wanderers thus: 'It is,

friends, for the full understanding of suffering that the holy life

is lived under the Lord (Buddha).' Then, bhikkhus, if those wanderers

ask you: 'What, friends, is that suffering for the full understanding

of which the holy life is lived under the ascetic Gotama?'

-being asked thus, you should answer those wanderers thus:

'"The eye, friends, is suffering: it is for the full understanding

of this that the holy life is lived under the Lord (Buddha). Forms are

suffering: it is for the full understanding of them that the holy life

is lived under the Lord (Buddha). Eye-consciousness is suffering. ..

Eye-contact is suffering ... Whatever feeling arises with

eye-contact as condition — whether pleasant or painful or

neither-painful-nor-pleasant — that too is suffering: it is for the full

understanding of this that the holy life is lived under the Lord (Buddha).

The ear is suffering. . . The mind is suffering. . . Whatever feeling

arises with mind-contact as condition. . . that too is suffering: it is

for the full understanding of this that the holy life is lived under

the Lord (Buddha). This, friends, is the suffering for the full

understanding of which the holy life is lived under the Lord (Buddha).'

"Being asked thus, bhikkhus, you should answer those

wanderers of other sects in such a way."

153. Is There a Method? (Atthinukhopariyaya)
"Is there a method of exposition, bhikkhus, by means of which a

bhikkhu — apart from faith, apart from personal preference, apart

from oral tradition, apart from reasoned reflection, apart from

acceptance of a view after pondering it 150 — [139] can declare final

knowledge thus: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha),

guided by the Lord (Buddha), take recourse in the Lord (Buddha). It

would be good if the Lord (Buddha) would clear up the meaning of

this statement. Having heard it from him, the bhikkhus will

remember it."

"Then listen and attend closely, bhikkhus, I will speak."

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha)

said this:

"There is a method of exposition by means of which a

bhikkhu — apart from faith ... apart from acceptance of a view

after pondering it — can declare final knowledge thus: 'Destroyed

is birth ... there is no more for this state of being.' And what is

that method of exposition? Here, bhikkhus, having seen a form

with the eye, if there is lust, hatred, or delusion internally, a

bhikkhu understands: 'There is lust, hatred, or delusion internal!';

or, if there is no lust, hatred, or delusion internally, he

understands: 'There is no lust, hatred, or delusion internally.' 151

Since this is so, are these things to be understood by faith, or by

personal preference, or by oral tradition, or by reasoned reflection,

or by acceptance of a view after pondering it?"

"No, venerable sir."

"Aren't these things to be understood by seeing them with

wisdom?"

"Yes, venerable sir."

"This, bhikkhus, is the method of exposition by means of

which a bhikkhu can declare final knowledge thus: 'Destroyed is

birth. . . there is no more for this state of being.'

"Further, bhikkhus, having heard a sound with the ear . ..

Having cognized a mental phenomenon with the mind, if

there is lust, hatred, or delusion internally, a bhikkhu understands:

'There is lust, hatred, or delusion internally'; or, if there is

no lust, hatred, or delusion internally, he understands: 'There is

no lust, hatred, or delusion internally.' Since this is so, are these

things to be understood by faith, or by personal preference, or by

oral tradition, or by reasoned reflection, or by acceptance of a

view after pondering it?"

"No, venerable sir."

"Aren't these things to be understood by seeing them with

wisdom?"

"Yes, venerable sir."

"This, bhikkhus, is the method of exposition by means of

which a bhikkhu — apart from faith, apart from personal preference,

apart from oral tradition, apart from reasoned reflection,

apart from acceptance of a view after pondering it — can declare

final knowledge thus: 'Destroyed is birth, the holy life has been

lived, what had to be done has been done, there is no more for

this state of being.'"

154. Equipped with Faculties (Indriyasampanna)
Then a certain bhikkhu approached the Lord (Buddha) ... and said

to him: "Venerable sir, it is said, 'equipped with faculties,

equipped with faculties.' 152 In what way, venerable sir, is one

equipped with faculties?"

"If, bhikkhu, while one dwells contemplating rise and fall in

the eye faculty, one experiences revulsion towards the eye faculty;

if, while one dwells contemplating rise and fall in the ear

faculty, one experiences revulsion towards the ear faculty; ... if,

while one dwells contemplating rise and fall in the mind faculty,

one experiences revulsion towards the mind faculty, then,

experiencing revulsion, one becomes dispassionate.... When [the

mind] is liberated, there comes the knowledge: 'It's liberated.'

One understands: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being. ' It is in this way, bhikkhu, that one is equipped with faculties."

155. A Speaker on the Dhamma (Dhammakathikapuccha)
Then a certain bhikkhu approached the Lord (Buddha) ... and said

to him: "Venerable sir, it is said, 'a speaker on the Dhamma, a

speaker on the Dhamma.' In what way, venerable sir, is one a

speaker on the Dhamma?" 153

"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion

towards the eye, for its fading away and cessation, one can

be called a bhikkhu who is a speaker on the Dhamma. If one is

practising for the purpose of revulsion towards the eye, for its

fading away and cessation, one can be called a bhikkhu who is

practising in accordance with the Dhamma. If, through revulsion

towards the eye, through its fading away and cessation, one is

liberated by nonclinging, one can be called a bhikkhu who has

attained Nibbana in this very life.

"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion

towards the ear ... for the purpose of revulsion towards the

mind, for its fading away and cessation, one can be called a

bhikkhu who is a speaker on the Dhamma. If one is practising for

the purpose of revulsion towards the mind, for its fading away

and cessation, one can be called a bhikkhu who is practising in

accordance with the Dhamma. If, through revulsion towards the

mind, through its fading away and cessation, one is liberated by

nonclinging, one can be called a bhikkhu who has attained

Nibbana in this very life."

'''Division 4. The Fourth Fifty'''

156. The Destruction of Delight (1) (Ajjhattanandikkhaya)
"Bhikkhus, a bhikkhu sees as impermanent the eye which is

actually impermanent: that is his right view. 154 Seeing rightly, he

experiences revulsion. With the destruction of delight comes

destruction of lust; with the destruction of lust comes destruction

of delight. With the destruction of delight and lust the mind is

said to be well liberated.

"Bhikkhus, a bhikkhu sees as impermanent the ear which is

actually impermanent... the mind which is actually

impermanent: that is his right view. ... With the destruction of delight and

lust the mind is said to be well liberated."

157. The Destruction of Delight (2) (Bahiranandikkhaya)
(The same for the external sense bases.)

158. The Destruction of Delight (3) (Ajjhattaaniccanandikkhaya)
"Bhikkhus, attend carefully to the eye. 155 Recognize the

impermanence of the eye as it really is. When a bhikkhu, attending

carefully to the eye, recognizes the impermanence of the eye as it

really is, he feels revulsion towards the eye. With the destruction

of delight comes destruction of lust; with the destruction of lust

comes destruction of delight. With the destruction of delight and

lust the mind is said to be well liberated. [143]

"Bhikkhus, attend carefully to the ear ... to the mind.

Recognize the impermanence of the mind as it really is.... With

the destruction of delight and lust the mind is said to be well liberated."

159. The Destruction of Delight (4) (Bahiraniccanandikkhaya)
( The same for the external sense bases.)

160. Jivaka's Mango Grove (1) (Jivakambavanasamadhi1)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

Jivaka's Mango Grove. There he addressed the bhikkhus thus: 156

"Bhikkhus, develop concentration. [144] When a bhikkhu is

concentrated, things become manifest 157 to him as they really are.

And what becomes manifest to him as it really is? The eye

becomes manifest to him as it really is — as impermanent. Forms

become manifest to him as they really are — as impermanent.

Eye-consciousness ... Eye-contact ... Whatever feeling arises

with eye-contact as condition — whether pleasant or painful or

neither-painful-nor-pleasant — becomes manifest to him as it

really is — as impermanent.

"The ear becomes manifest to him as it really is . . . The mind

becomes manifest to him as it really is ... Whatever feeling arises

es with mind-contact as condition ... becomes manifest to him as

it really is — as impermanent.

"Develop concentration, bhikkhus. When a bhikkhu is concentrated,

things become manifest to him as they really are."

162. Jivaka's Mango Grove (2) (Jivakambavanasamadhi2)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

Jivaka's Mango Grove. There he addressed the bhikkhus thus:

"Bhikkhus, make an exertion in seclusion. When a bhikkhu is

secluded, things become manifest to him as they really are. And

what becomes manifest to him as it really is?"

(All as in preceding sutta 161.)

262. Kotthita (1)
Then the Venerable Mahakotthita approached the Lord (Buddha)

... and said to him: 158 "Venerable sir, it would be good if the

Lord (Buddha) would teach me the Dhamma in brief, so that, having heard the Dhamma from the Lord (Buddha), I might dwell

alone, withdrawn, diligent, ardent, and resolute."

"Kotthita, you should abandon desire for whatever is impermanent. And what is impermanent? The eye is impermanent;

you should abandon desire for it. Forms are impermanent ...

Eye-consciousness is impermanent ... Eye-contact is impermanent. . . Whatever feeling arises with eye-contact as condition. ..

that too is impermanent; you should abandon desire for it.

"The -ear is impermanent ... The mind is impermanent ...

Whatever feeling arises with mind-contact as condition. . . that

too is impermanent; you should abandon desire for it.

"Kotthita, you should abandon desire for whatever is impermanent." [146]

163 (8) Kotthita (2)
"Kotthita, you should abandon desire for whatever is suffering."

... (Complete as in preceding sutta.)

164. Kotthita (3)
"Kotthita, you should abandon desire for whatever is nonself."...'

165. Abandoning Wrong View (Micchaditthipahana)
Then a certain bhikkhu approached the Lord (Buddha) ... and said

to him: "Venerable sir, how should one know, how should one

see, for wrong view to be abandoned?" 159

"Bhikkhu, when one knows and sees the eye as impermanent,

wrong view is abandoned. When one knows and sees forms as

impermanent ... eye-consciousness as impermanent ... eye-contact

as impermanent. . . whatever feeling arises with mind-contact

as condition ... as impermanent, wrong view is abandoned.

It is when one knows and sees thus that wrong vie w is abandoned. "

166. Abandoning Identity View (Sakkayaditthipahana)
. . . "Venerable sir, how should one know, how should one see, for

identity view to be abandoned?"

"Bhikkhu, when one knows and sees the eye as impermanent,

identity view is abandoned."... (Complete as above.)

167. Abandoning the View of Self (Attanuditthipahana)
... "Venerable sir, how should one know, how should one see, for

the view of self to be abandoned?"

"Bhikkhu, when one knows and sees the eye as impermanent,

the view of self is abandoned."... (Complete as above.)

168. Desire for the Impermanent (Internal) (Ajjhattaaniccachanda)
"Bhikkhus, you should abandon desire for whatever is

impermanent. And what is impermanent? The eye is impermanent

... The mind is impermanent; you should abandon desire

for it. Bhikkhus, you should abandon desire for whatever is

impermanent."

169. Lust for the Impermanent (Internal) (Ajjhattaaniccaraga)
"Bhikkhus, you should abandon lust for whatever is impermanent.

And what is impermanent? The eye is impermanent. . . The

mind is impermanent; you should abandon lust for it. Bhikkhus,

you should abandon lust for whatever is impermanent."

170. Desire and Lust for the Impermanent (Internal) (Ajjhattaaniccachandaraga)
"Bhikkhus, you should abandon desire and lust for whatever is

impermanent. And what is impermanent? The eye is impermanent

... The mind is impermanent; you should abandon desire

and lust for it. Bhikkhus, you should abandon desire and lust for

whatever is impermanent."

171.-173 Desire for Suffering (Internal), Etc. (Dukkhachandadi)
"Bhikkhus, you should abandon desire for whatever is suffering

... You should abandon lust for whatever is suffering.... You

should abandon desire and lust for whatever is suffering. And

what is suffering? The eye is suffering. . . The mind is suffering;

you should abandon desire and lust for it. [150] Bhikkhus, you

should abandon desire and lust for whatever is suffering."

174.-176. Desire for Nonself (Internal), Etc. (Anattachandadi)
" Bhikkhus, you should abandon desire for whatever is nonself. . ..

You should abandon lust for whatever is nonself. . . . You should

abandon desire and lust for whatever is nonself. And what is

nonself? The eye is nonself ... The mind is nonself; you should

abandon desire for it. Bhikkhus, you should abandon desire and

lust for whatever is nonself."

177-179. Desire for the Impermanent (External), Etc. (Bahiraniccachandadi)
"Bhikkhus, you should abandon desire for whatever is impermanent

.... You should abandon lust for whatever is impermanent

.... You should abandon desire and lust for whatever is

impermanent. And what is impermanent? Forms are impermanent

. . . Mental phenomena are impermanent; you should abandon

desire and lust for them. Bhikkhus, you should abandon desire

and lust for whatever is impermanent."

180-182. Desire for Suffering (External), Etc. (Bahiradukkhachandadi)
"Bhikkhus, you should abandon desire for whatever is suffering

... You should abandon lust for whatever is suffering.... You

should abandon desire and lust for whatever is suffering. And

what is suffering? Forms are suffering... Mental phenomena are

suffering; you should abandon desire and lust for them.

Bhikkhus, you should abandon desire and lust for whatever is

suffering."

183.-185 Desire for Nonself (External), Etc. (Bahiraanattachandadi)
"Bhikkhus, you should abandon desire for whatever is nonself....

You should abandon lust for whatever is nonself.... You should

abandon desire and lust for whatever is nonself. And what is

nonself? Forms are nonself ... Mental phenomena are nonself;

you should abandon desire and lust for them. Bhikkhus, you

should abandon desire and lust for whatever is nonself."

186. The Past as Impermanent (Internal) (Ajjhattatitanicca)
"Bhikkhus, the eye ... the mind of the past was impermanent.

Seeing thus, the instructed noble disciple experiences revulsion

towards the eye. . . towards the mind. Experiencing revulsion, he

becomes dispassionate. Through dispassion [his mind] is liberated.

When it is liberated there comes the knowledge: 'It's liberated.'

He understands: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being.'"

187. The Future as Impermanent (Internal) (Ajjhattanagatanicca)
"Bhikkhus, the eye ... the mind of the future will be impermanent.

Seeing thus, the instructed noble disciple experiences revulsion

towards the eye ... towards the mind. He understands: '.

there is no more for this state of being.'"

188. The Present as Impermanent (Internal) (Ajjhattapaccuppannanicca)
"Bhikkhus, the eye ... the mind of the present is impermanent.

Seeing thus, the instructed noble disciple experiences revulsion

towards the eye ... towards the mind. He understands: '... there

is no more for this state of being."'

189-191. The Past, Etc., as Suffering (Internal) (Ajjhattatitadidukkha)
"Bhikkhus, the eye ... the mind of the past ... of the future ... of

the present is suffering. Seeing thus ... He understands: '. . . there

is no more for this state of being."'

192-194. The Past, Etc., as Nonself (Internal) (Ajjhattatitadianatta)
"Bhikkhus, the eye . . . the mind of the past ... of the future ... of

the present is nonself. Seeing thus ... He understands: '. . . there is

no more for this state of being."'

195-197. The Past, Etc., as Impermanent (External) (Bahiratitadianicca)
"Bhikkhus, forms ... mental phenomena of the past ... of the

future ... of the present are impermanent. Seeing thus ... He

understands: '... there is no more for this state of being.'"

198-200. The Past, Etc., as Suffering (External) (Bahiratitadidukkha)
"Bhikkhus, forms ... mental phenomena of the past ... of the

future ... of the present are suffering. Seeing thus. . . He understands:

... there is no more for this state of being.'"

201-203. The Past, Etc., as Nonself (External) (Bahiratitadianatta)
"Bhikkhus, forms ... mental phenomena of the past ... of the

future ... of the present are nonself. Seeing thus ... He understands:

. . . there is no more for this state of being.'"

204. What Is Impermanent of the Past (Internal) (Ajjhattatitayadanicca)
"Bhikkhus, the eye ... ... the mind of the past was

impermanent. What is impermanent is suffering. What is suffering is

nonself. What is nonself should be seen as it really is with correct

wisdom thus: 'This is not mine, this I am not, this is not my self.'

Seeing thus ... He understands: '... there is no more for this state

of being.'"

205. What Is Impermanent of the Future (Internal) (Ajjhattanagatayadanicca)
"Bhikkhus, the eye . . . the mind of the future will be impermanent.

What is impermanent is suffering. What is suffering is non-self.

What is nonself should be seen as it really is with correct

wisdom thus: 'This is not mine, this I am not, this is not my self.'

Seeing thus ... He understands: '... there is no more for this state

of being.'"

206. What Is Impermanent of the Present (Internal) (Ajjhattapaccuppannayadanicca)
"Bhikkhus, the eye . . . the mind of the present is impermanent.

What is impermanent is suffering. What is suffering is nonself.

What is nonself should be seen as it really is with correct wisdom

thus: 'This is not mine, this I am not, this is not my self.' Seeing

thus ... He understands: '... there is no more for this state of

being.'"

207-209. What Is Suffering of the Past, Etc. (Internal) (Ajjhattatitadiyamdukkha)
"Bhikkhus, the eye ... the mind of the past ... of the future ... of

the present is suffering. What is suffering is nonself. What is non-self

should be seen as it really is with correct wisdom thus: 'This

is not mine, this I am not, this is not my self.' Seeing thus. . . He

understands: '... there is no more for this state of being.'"

210-212. What Is Nonself of the Past, Etc. (Internal) (Ajjhattatitadiyadanatta)
"Bhikkhus, the eye . . . the mind of the past ... of the future ... of

the present is nonself. What is nonself should be seen as it really

is with correct wisdom thus: 'This is not mine, this I am not, this

is not my self.' Seeing thus ... He understands: '... there is no

more for this state of being.'"

213-215. What Is Impermanent of the Past, Etc. (External) (Bahiratitadiyadanicca)
"Bhikkhus, forms ... mental phenomena of the past ... of the

future ... of the present are impermanent. What is impermanent

is suffering. What is suffering is nonself. What is nonself should

be seen as it really is with correct wisdom thus: 'This is not mine,

this I am not, this is not my self.' Seeing thus. . . He understands:

'. . . there is no more for this state of being.'".

216-218. What Is Suffering of the Past, Etc. (External) (Bahiratitadiyamdukkha)
"Bhikkhus, forms ... mental phenomena of the past ... of the

future ... of the present are suffering. What is suffering is nonself.

What is nonself should be seen as it really is with correct wisdom

thus: 'This is not mine, this I am not, this is not my self.' Seeing

thus ... He understands: '... there is no more for this state of

being.'"

219-221. What Is Nonself of the Past, Etc. (External) (Bahiratitadiyadanatta)
"Bhikkhus, forms ... mental phenomena of the past ... of the

future ... of the present are nonself. What is nonself should be

seen as it really is with correct wisdom thus: 'This is not mine,

this I am not, this is not my self.' Seeing thus ... He understands:

'... there is no more for this state of being.'"

222. The Bases as Impermanent (Internal) (Ajjhattayatanaanicca)
"Bhikkhus, the eye is impermanent ... the mind is impermanent.

Seeing thus ... He understands: '... there is no more for this state

of being.'"

223. The Bases as Suffering (Internal) (Ajjhattayatanadukkha)
"Bhikkhus, the eye is suffering . . . the mind is suffering. Seeing

thus ... He understands: '... there is no more for this state of

being.'"

224. The Bases as Nonself (Internal) (Ajjhattayatanaanatta)
Bhikkhus, the eye is nonself ... the mind is nonself. Seeing thus

. . . He understands: '. . . there is no more for this state of being.'"

225. The Bases as Impermanent (External) (Bahirayatanaanicca sans. Bahir-ayatan-anitya)
"Bhikkhus, forms are impermanent... mental phenomena are

impermanent. Seeing thus ... He understands: '... there is no

more for this state of being.'"

226. The Bases as Suffering (External) (Bahirayatanadukkha)
"Bhikkhus, forms are suffering ... mental phenomena are suffering. Seeing thus ... He understands: '... there is no more for this

state of being.'"

227. The Bases as Nonself (External) (Bahirayatanaanatta sans. Bahir-ayatan-anatm)
"Bhikkhus, forms are nonself ... mental phenomena are nonself.

Seeing thus ... He understands: '... there is no more for this state

of being.'"

228. The Ocean (1) (Samudda1 sans. Samudra)
"Bhikkhus, the uninstructed worldling speaks of 'the ocean, the

ocean.' But that is not the ocean in the Noble One's Discipline;

that is only a great mass of water, a great expanse of water.

"The eye, bhikkhus, is the ocean for a person; its current

consists of forms. 161 One who withstands that current consisting of

forms is said to have crossed the ocean of the eye with its waves,

whirlpools, sharks, and demons. 162 Crossed over, gone beyond,

the brahmin stands on high ground.

"The ear, bhikkhus, is the ocean for a person. . . . The mind is the

ocean for a person; its current consists of mental phenomena.

One who withstands that current consisting of mental phenomena

is said to have crossed the ocean of the mind with its waves,

whirlpools, sharks, and demons. Crossed over, gone beyond, the

brahmin stands on high ground."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"One who has crossed this ocean so hard to cross.

With its dangers of sharks, demons, waves.

The knowledge-master who has lived the holy life.

Reached the world's end, is called one gone beyond."

229. The Ocean (2) (Samudda2 sans. Samudra)
"Bhikkhus, the uninstructed worldling speaks of 'the ocean, the

ocean.' But that is not the ocean in the Noble One's

Discipline; that is only a great mass of water, a great body of

water.

"There are, bhikkhus, forms cognizable by the eye that are

desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing.

This is called the ocean in the Noble One's Discipline.

Here this world with its devas, Mara, and Brahma, this generation

with its ascetics and brahmins, its devas and humans, for the

most part is submerged, 163 become like a tangled skein, like a

knotted ball of thread, like matted reeds and rushes, and cannot

pass beyond the plane of misery, the bad destinations, the nether

world, samsara.

"There are sounds cognizable by the ear ... mental phenomena

cognizable by the mind that are desirable, lovely, agreeable,

pleasing, sensually enticing, tantalizing. Here this world with its

devas, Mara, and Brahma, this generation with its ascetics and

brahmins, its devas and humans, for the most part is submerged,

become like a tangled skein, like a knotted ball of thread, like

matted reeds and rushes, and cannot pass beyond the plane of

misery, the bad destinations, the nether world, samsara. 164

"One who has expunged lust and hate;Along with [the taint of] ignorance.

Has crossed this ocean so hard to cross; With its dangers of sharks, demons, waves.

"The tie-surmounter, death-forsaker, without acquisitions.

Has abandoned suffering 165 for no renewed existence.

Passed away, he cannot be measured, I say:

He has bewildered the King of Death."

230. The Fisherman Simile (Balisikopama)
"Bhikkhus, suppose a fisherman would cast a baited hook into a

deep lake, and a fish on the lookout for food would swallow it.

That fish who has thus swallowed the fisherman's hook

would meet with calamity and disaster, and the fisherman could

do with it as he wishes. So too, bhikkhus, there are these six

hooks in the world for the calamity of beings, for the slaughtering

of living beings.

"There are, bhikkhus, forms cognizable by the eye that are

desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing.

If a bhikkhu seeks delight in them, welcomes them, and

remains holding to them, he is called a bhikkhu who has swallowed

Mara's hook. He has met with calamity and disaster, and

the Evil One can do with him as he wishes.

"There are, bhikkhus, sounds cognizable by the ear ... mental

phenomena cognizable by the mind that are desirable ... tantalizing.

If a bhikkhu seeks delight in them. . . the Evil One can do

with him as he wishes.

"There are, bhikkhus, forms cognizable by the eye that are

desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing.

If a bhikkhu does not seek delight in them, does not welcome

them, and does not remain holding to them, he is called a

bhikkhu who has not swallowed Mara's hook, who has broken

the hook, demolished the hook. He has not met with calamity

and disaster, and the Evil One cannot do with him as he wishes.

"There are, bhikkhus, sounds cognizable by the ear . . . mental

phenomena cognizable by the mind that are desirable ... tantalizing.

If a bhikkhu does not seek delight in them. . . the Evil One

cannot do with him as he wishes."

231. The Milk-Sap Tree (Khirarukkhopama sans. Kshir-vriksh-upama)
"Bhikkhus, in regard to forms cognizable by the eye, if in any

bhikkhu or bhikkhuni lust still exists and has not been

abandoned, if hatred still exists and has not been abandoned, if

delusion still exists and has not been abandoned, then even trifling

forms that enter into range of the eye obsess the mind, not

to speak of those that are prominent. For what reason? Because

lust still exists and has not been abandoned, hatred still exists

and has not been abandoned, delusion Still exists and has not

been abandoned. The same in regard to sounds cognizable by the

ear. . . mental phenomena cognizable by the mind.

"Suppose, bhikkhus, there was a milk-sap tree 167 — an assattha

or a banyan or a pilakkha or an udumbara — fresh, young, tender. If

a man breaks it here and there with a sharp axe, would sap come

out?"

"Yes, venerable sir. For what reason? Because there is sap."

"So too, bhikkhus, in regard to forms cognizable by the eye ...

even trifling forms that enter into range of the eye obsess the

mind, not to speak of those that are prominent. For what reason?

Because lust still exists and has not been abandoned, hatred still

exists and has not been abandoned, delusion still exists and

has not been abandoned. The same in regard to sounds cognizable

by the ear ... mental phenomena cognizable by the mind.

"Bhikkhus, in regard to forms cognizable by the eye, if in any

bhikkhu or bhikkhuni lust does not exist and has been abandoned,

if hatred does not exist and has been abandoned, if delusion

does not exist and has been abandoned, then even prominent

forms that enter into range of the eye do not obsess the

mind, not to speak of those that are trifling. For what reason?

Because lust does not exist and has been abandoned, hatred does

not exist and has been abandoned, delusion does not exist and

has been abandoned. The same in regard to sounds cognizable

by the ear. . . mental phenomena cognizable by the mind.

"Suppose, bhikkhus, there was a milk-sap tree — an assattha or

a banyan or a pilakkha or an udumbara — dried up, desiccated, past

its prime. If a man breaks it here and there with a sharp axe,

would sap come out?".

"No, venerable sir. For what reason? Because there is no sap."

"So too, bhikkhus, in regard to forms cognizable by the eye ...

even prominent forms that enter into range of the eye do not

obsess the mind, not to speak of those that are trifling. For what

reason? Because lust does not exist and has been abandoned,

hatred does not exist and has been abandoned, delusion does not

exist and has been abandoned. The same in regard to sounds

cognizable by the ear. . . mental phenomena cognizable by the mind."

232. Kotthika
On one occasion the Venerable Sariputta and the Venerable

Mahakotthita were dwelling at Baranasi in the Deer Park at

Isipatana. Then, in the evening, the Venerable Mahakotthita

emerged from seclusion and approached the Venerable Sariputta.

He exchanged greetings with the Venerable Sariputta and,

when they had concluded their greetings and cordial talk, he sat

down to one side and said to him:

"How is it, friend Sariputta, is the eye the fetter of forms or are

forms the fetter of the eye? Is the ear the fetter of sounds or are

sounds the fetter of the ear?... [163] Is the mind the fetter of mental

phenomena or are mental phenomena the fetter of the mind?"

"Friend Kotthita, the eye is not the fetter of forms nor are forms

the fetter of the eye, but rather the desire and lust that arise there

in dependence on both: that is the fetter there. The ear is not the

fetter of sounds nor are sounds the fetter of the ear, but rather the

desire and lust that arise there in dependence on both: that is the

fetter there.... The mind is not the fetter of mental phenomena

nor are mental phenomena the fetter of the mind, but rather the

desire and lust that arise there in dependence on both: that is the

fetter there.

"Suppose, friend, a black ox and a white ox were yoked together

by a single harness or yoke. Would one be speaking rightly if one

were to say: The black ox is the fetter of the white ox; the white

ox is the fetter of the black ox'?"

"No, friend. The black ox is not the fetter of the white ox nor is

the white ox the fetter of the black ox, but rather the single harness

or yoke by which the two are yoked together: that is the fetter

there."

"So too, friend, the eye is not the fetter of forms . . . nor are mental

phenomena the fetter of the mind, but rather the desire and

lust that arise there in dependence on both: that is the fetter there.

"If, friend, the eye were the fetter of forms or if forms were the

fetter of the eye, this living of the holy life could not be discerned

for the complete destruction of suffering. 168 But since the eye is

not the fetter of forms nor are forms the fetter of the eye

-but rather the desire and lust that arise there in dependence on

both is the fetter there — the living of the holy life is discerned for

the complete destruction of suffering.

"If, friend, the ear were the fetter of sounds or if sounds were

the fetter of the ear ... If the mind were the fetter of mental phenomena

or if mental phenomena were the fetter of the mind, this

living of the holy life could not be discerned for the complete

destruction of suffering. But since the mind is not the fetter of

mental phenomena nor are mental phenomena the fetter of the

mind — but rather the desire and lust that arise there in dependence

on both is the fetter there — the living of the holy life is discerned

for the complete destruction of suffering.

"In this way too, friend, it may be understood how that is so:

There exists in the Lord (Buddha) the eye, the Lord (Buddha) sees a

form with the eye, yet there is no desire and lust in the Blessed

One; the Lord (Buddha) is well liberated in mind. There exists in the

Lord (Buddha) the ear, the Lord (Buddha) hears a sound with the ear

... There exists in the Lord (Buddha) the nose, the Lord (Buddha)

smells an odour with the nose ... There exists in the Lord (Buddha)

the tongue, the Lord (Buddha) savours a taste with the tongue ...

There exists in the Lord (Buddha) the body, the Lord (Buddha) feels a

tactile object with the body. . . There exists in the Lord (Buddha) the

mind, the Lord (Buddha) cognizes [165] a mental phenomenon with

the mind, yet there is no desire and lust in the Lord (Buddha); the

Lord (Buddha) is well liberated in mind.

"In this way, friend, it can be understood how the eye is not the

fetter of forms nor forms the fetter of the eye, but rather the

desire and lust that arise there in dependence on both is the fetter

there; how the ear is not the fetter of sounds nor sounds the

fetter of the ear...; how the mind is not the fetter of mental phenomena

nor mental phenomena the fetter of the mind, but rather

the desire and lust that arise there in dependence on both is the

fetter there."

233. Kamabhu
On one occasion the Venerable Ananda and the Venerable

Kamabhu were dwelling at Kosambi in Ghosita's Park. Then, in

the evening, the Venerable Kamabhu emerged from seclusion

an d approached the Venerable Ananda. He exchanged greetings

w ith the Venerable Ananda and, when they had concluded their

greetings and cordial talk, he sat down to one side and said to him:

"How is it, friend Ananda, is the eye the fetter of forms or are

forms the fetter of the eye?... Is the mind the fetter of mental phenomena or

are mental phenomena the fetter of the mind?"

"Friend Kamabhu, the eye is not the fetter of forms nor are

forms the fetter of the eye ... The mind is not the fetter of mental

phenomena nor are mental phenomena the fetter of the mind,

but rather the desire and lust that arise there in dependence on

both: that is the fetter there. [166]

"Suppose, friend, a black ox and a white ox were yoked together

by a single harness or yoke. Would one be speaking rightly if one

were to say: The black ox is the fetter of the white ox; the white

ox is the fetter of the black ox'?"

"No, friend. The black ox is not the fetter of the white ox nor is

the white ox the fetter of the black ox, but rather the single harness

or yoke by which the two are yoked together: that is the fetter there."

"So too, friend, the eye is not the fetter of forms . . . nor are mental

phenomena the fetter of the mind, but rather the desire and

lust that arise there in dependence on both: that is the fetter

there."

234. Udayi
On one occasion the Venerable Ananda and the Venerable Udayi

were dwelling at Kosambi in Ghosita's Park. Then, in the

evening, the Venerable Udayi emerged from seclusion and

approached the Venerable Ananda. He exchanged greetings with

the Venerable Ananda and, when they had concluded their greetings

and cordial talk, he sat down to one side and said to him:

"Friend Ananda, in many ways [the nature of] this body has

been declared, disclosed, and revealed by the Lord (Buddha) thus:

'For such a reason this body is nonself.' Is it possible to explain

[the nature of] this consciousness in a similar way — to teach, proclaim,

establish, disclose, analyse, and elucidate it thus: 'For such

a reason this consciousness is nonself'?"

"It is possible, friend Udayi. Doesn't eye-consciousness arise in

dependence on the eye and forms."

"Yes, friend."

"If the cause and condition for the arising of eye-consciousness

would cease completely and totally without remainder, could

eye-consciousness be discerned?"

"No, friend."

"In this way, friend, this has been declared, disclosed, and

revealed by the Lord (Buddha) thus: 'For such a reason this

consciousness is nonself.'

"Doesn't ear-consciousness arise in dependence on the ear and

sounds?... Doesn't mind-consciousness arise in dependence on

the mind and mental phenomena?"

"Yes, friend."

"If the cause and condition for the arising of mind-consciousness

would cease completely and totally without remainder,

could mind-consciousness be discerned?"

"No, friend."

"In this way too, friend, this has been declared, disclosed, and

revealed by the Lord (Buddha) thus: 'For such a reason this consciousness

is nonself.'

"Suppose, friend, a man needing heartwood, seeking heartwood,

wandering in search of heartwood, would take a sharp

axe and enter a forest. 169 There he would see the trunk of a large

plantain tree, straight, fresh, without a fruit-bud core. He

would cut it down at the root, cut off the crown, and unroll the

coil. As he unrolls the coil, he would not find even softwood, let

alone heartwood.

"So too, a bhikkhu does not recognize either a self or anything

belonging to a self in these six bases for contact. Since he does not

recognize anything thus, he does not cling to anything in the

world. Not clinging, he is not agitated. Being unagitated, he personally

attains Nibbana. He understands: 'Destroyed is birth, the

holy life has been lived, what had to be done has been done, there

is no more for this state of being.'"

235. The Exposition on Burning (Adittapriyaya sans. Aditya-pariyaya)
"Bhikkhus, I will teach you a Dhamma exposition on the theme

of burning. Listen to that....

"And what, bhikkhus, is the Dhamma exposition on the theme

of burning? It would be better, bhikkhus, for the eye faculty to be

lacerated by a red-hot iron pin burning, blazing, and glowing,

than for one to grasp the sign through the features in a form cognizable

by the eye. 170 For if consciousness should stand tied to

gratification in the sign or in the features, and if one should die

on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I

speak thus.

"It would be better, bhikkhus, for the ear faculty to be lacerated

by a sharp iron stake burning, blazing, and glowing, than for

one to grasp the sign through the features in a sound cognizable

by the ear. For if consciousness should stand tied to gratification

in the sign or in the features, and if one should die on that occasion,

it is possible that one will go to one of two destinations: hell

or the animal realm. Having seen this danger, I speak thus.

"It would be better, bhikkhus, for the nose faculty to be lacerated

by a sharp nail cutter burning, blazing, and glowing, than

for one to grasp the sign through the features in an odour cognizable

by the nose. For if consciousness should stand tied to

gratification in the sign or in the features, and if one should die

on that occasion, it is possible that one will go to one of two destinations:

hell or the animal realm. Having seen this danger, I

speak thus.

"It would be better, bhikkhus, for the tongue faculty to be lacerated

by a sharp razor burning, blazing, and glowing, than for

one to grasp the sign through the features in a taste cognizable by

the tongue. For if consciousness should stand tied to gratification

in the sign or in the features, and if one should die on that occasion,

it is possible that one will go to one of two destinations: hell

or the animal realm. Having seen this danger, I speak thus.

"It would be better, bhikkhus, for the body faculty to be lacerated

by a sharp spear burning, blazing, and glowing, than for one

to grasp the sign through the features in a tactile object cognizable

by the body. For if consciousness should stand tied to gratification

in the sign or in the features, and if one should die on that

occasion, it is possible that one will go to one of two destinations:

hell or the animal realm. Having seen this danger, I speak thus.

"It would be better, bhikkhus, to sleep — for sleep, I say, is barren

for the living, fruitless for the living, insensibility for the living

— than to think such thoughts as would induce one who has

come under their control to bring about a schism in the Sangha.

[170] Having seen this danger, I speak thus. 171

"In regard to this, bhikkhus, the instructed noble disciple

reflects thus: 'Leave off lacerating the eye faculty with a red-hot

iron pin burning, blazing, and glowing. Let me attend only to

this: So the eye is impermanent, forms are impermanent, eye-consciousness

is impermanent, eye-contact is impermanent,

whatever feeling arises with eye-contact as condition — whether

pleasant or painful or neither-painful-nor-pleasant — that too is

impermanent.

"'Leave off lacerating the ear faculty with a sharp iron stake

burning, blazing, and glowing. Let me attend only to this: So the

ear is impermanent, sounds are impermanent, ear-consciousness

is impermanent, ear-contact is impermanent, whatever feeling

arises with ear-contact as condition ... that too is impermanent.

'"Leave off lacerating the nose faculty with a sharp nail cutter

burning, blazing, and glowing. Let me attend only to this: So the

nose is impermanent, odours are impermanent, nose-consciousness

is impermanent, nose-contact is impermanent, whatever

feeling arises with nose-contact as condition ... that too is impermanent.

"'Leave off lacerating the tongue faculty with a sharp razor

burning, blazing, and glowing. Let me attend only to this: So the

tongue is impermanent, tastes are impermanent, tongue-consciousness

is impermanent, tongue-contact is impermanent,

whatever feeling arises with tongue-contact as condition. . . that

too is impermanent.

"'Leave off lacerating the body faculty with a sharp spear

burning, blazing, and glowing. Let me attend only to this: So the

body is impermanent, [171] tactile objects are impermanent,

body-consciousness is impermanent, body-contact is impermanent,

whatever feeling arises with body-contact as condition ...

that too is impermanent.

"'Leave off sleeping. Let me attend only to this: So the mind is

impermanent, mental phenomena are impermanent, mind-consciousness

is impermanent, mind-contact is impermanent, whatever

feeling arises with mind-contact as condition. . . that too is

impermanent.'

"Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards the eye, forms, eye-consciousness, eye-contact,

and whatever feeling arises with eye-contact as condition

-whether pleasant or painful or neither-painful-nor-pleasant ...

towards the mind, mental phenomena, mind-consciousness,

mind-contact, and whatever feeling arises with mind-contact as

condition.... Experiencing revulsion, he becomes dispassionate.

Through dispassion [his mind] is liberated. When it is liberated

there comes the knowledge: 'It's liberated.' He understands:

'Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being.'

"This, bhikkhus, is the Dhamma exposition on the theme of

burning."

236. The Simile of Hands and Feet (1) (Hatthapadopama1 sans. Hast-pad-upama)
"Bhikkhus, when there are hands, picking up and putting down

are discerned. When there are feet, coming and going are discerned.

When there are limbs, bending and stretching are discerned.

When there is the belly, hunger and thirst are discerned.

"So too, bhikkhus, when there is the eye, pleasure and pain

arise internally with eye-contact as condition. 172 When there is

the ear, pleasure and pain arise internally with ear-contact as

condition.... When there is the mind, pleasure and pain arise

internally with mind-contact as condition.

"When, bhikkhus, there are no hands, picking up and putting

down are not discerned. When there are no feet, coming and

going are not discerned. When there are no limbs, bending and

stretching are not discerned. When there is no belly, hunger and

thirst are not discerned.

"So too, bhikkhus, when there is no eye, no pleasure and

pain arise internally with eye-contact as condition. When there is

no ear, no pleasure and pain arise internally with ear-contact as

condition.... When there is no mind, no pleasure and pain arise

internally with mind-contact as condition."

237. The Simile of Hands and Feet (2) (Hatthapadopama2 sans. Hast-pad-upama)
"Bhikkhus, when there are hands, there is picking up and putting down....

"So too, bhikkhus, when there is the eye, pleasure and pain

arise internally with eye-contact as condition.... When there is

the mind, pleasure and pain arise internally with mind-contact as

condition.

"When, bhikkhus, there are no hands, there is no picking up

and putting down....

"So too, bhikkhus, when there is no eye ... no mind, no pleasure and pain arise internally with mind-contact as condition."

238. The Simile of the Vipers (Asivisopama )
"Bhikkhus, suppose there were four vipers of fierce heat and

deadly venom. 173 Then a man would come along wanting to live,

not wanting to die, desiring happiness and averse to suffering.

They would tell him: 'Good man, these four vipers are of fierce

heat and deadly venom. From time to time they must be

lifted up; from time to time they must be bathed; from time to

time they must be fed; from time to time they must be laid to

rest. 174 But if one or another of these vipers ever becomes angry

with you, then, good man, you will meet death or deadly suffering.

Do whatever has to be done, good man!'

"Then, bhikkhus, afraid of the four vipers of fierce heat and

deadly venom, that man would flee in one direction or another.

They would tell him: 'Good man, five murderous enemies are

pursuing you, thinking, "Wherever we see him, we will take his

life right on the spot." Do whatever has to be done, good man!'

"Then, bhikkhus, afraid of the four vipers of fierce heat and

deadly venom, and of the five murderous enemies, that man

would flee in one direction or another. They would tell him:

'Good man, a sixth murderer, an intimate companion, 175 is pursuing

you with drawn sword, thinking, "Wherever I see him I

will cut off his head right on the spot. " Do whatever has to be

done, good man!'

"Then, bhikkhus, afraid of the four vipers of fierce heat and

deadly venom, and of the five murderous enemies, and of the

sixth murderer, the intimate companion with drawn sword, that

man would flee in one direction or another. He would see an

empty village. Whatever house he enters is void, deserted,

empty. Whatever pot he takes hold of is void, hollow, empty.

They would tell him: 'Good man, just now village-attacking

dacoits will raid 176 this empty village. Do whatever has to be

done, good man!'

"Then, bhikkhus, afraid of the four vipers of fierce heat and

deadly venom, and of the five murderous enemies, and of the

sixth murderer — the intimate companion with drawn sword —

and of the village-attacking dacoits, that man would flee in one

direction or another. He would see a great expanse of water

whose near shore was dangerous and fearful, and whose further

shore was safe and free from danger, but there would be no

ferryboat or bridge for crossing over from the near shore to the

far shore. 177

"Then the man would think: There is this great expanse of

water whose near shore is dangerous and fearful, and whose further

shore is safe and free from danger, but there is no ferryboat

or bridge for crossing over. Let me collect grass, twigs, branches,

and foliage, and bind them together into a raft, so that by means

of that raft, making an effort with my hands and feet, I can get

safely across to the far shore.'

"Then the man would collect grass, twigs, branches, and

foliage, and bind them together into a raft, so that by means of

that raft, making an effort with his hands and feet, he would get

safely across to the far shore. Crossed over, gone beyond, the

brahmin stands on high ground. 178

"I have made up this simile, bhikkhus, in order to convey a

meaning. This is the meaning here: 'The four vipers of fierce heat

and deadly venom': this is a designation for the four great elements

— the earth element, the water element, the heat element,

the air element. 179

"'The five murderous enemies': this is a designation for the five

aggregates subject to clinging; that is, the material form aggregate

subject to clinging, the feeling aggregate subject to clinging,

the perception aggregate subject to clinging, the volitional formations

aggregate subject to clinging, the consciousness aggregate

subject to clinging. 180

"'The sixth murderer, the intimate companion with drawn

sword': this is a designation for delight and lust. 181

"'The empty village': this is a designation for the six internal

sense bases. If, bhikkhus, a wise, competent, intelligent person

examines them by way of the eye, they appear to be void, hollow,

[175] empty. If he examines them by way of the ear ... by way of

the mind, they appear to be void, hollow, empty.

"'Village-attacking dacoits': this is a designation for the six

external sense bases. The eye, bhikkhus, is attacked by agreeable

and disagreeable forms. The ear ... The nose ... The tongue

The body. . . The mind is attacked by agreeable and disagreeable

mental phenomena.

"The great expanse of water': this is a designation for the four

floods: the flood of sensuality, the flood of existence, the flood of

views, and the flood of ignorance.

'"The near shore, which is dangerous and fearful': this is a designation

for identity. 182

"'The further shore, which is safe and free from danger': this is

a designation for Nibbana.

"'The raft': this is a designation for the Noble Eightfold Path;

that is, right view ... right concentration.

"'Making effort with hands and feet': this is a designation for

the arousing of energy.

"'Crossed over, gone beyond, the brahmin stands on high

ground': this is a designation for the arahant."

239. The Simile of the Chariot (Rathopama sans. Rath-upama)
"Bhikkhus, by possessing three qualities, a bhikkhu lives full of

happiness and joy in this very life, and he has laid a foundation 183

for the destruction of the taints. What are the three? He is

one who guards the doors of the sense faculties, who is moderate

in eating, and who is devoted to wakefulness. [176]

"And how, bhikkhus, is a bhikkhu one who guards the doors

of the sense faculties? Here, having seen a form with the eye, a

bhikkhu does not grasp its signs and features. Since, if he left the

eye faculty unrestrained, evil unwholesome states of covetousness

and displeasure might invade him, he practises the way of

its restraint, he guards the eye faculty, he undertakes the restraint

of the eye faculty. Having heard a sound with the ear. . . Having

smelt an odour with the nose ... Having tasted a taste with the

tongue ... Having felt a tactile object with the body ... Having

cognized a mental phenomenon with the mind, a bhikkhu does

not grasp its signs and its features. Since, if he left the mind faculty

unrestrained, evil unwholesome states of covetousness and

displeasure might invade him, he practises the way of its

restraint, he guards the mind faculty, he undertakes the restraint

of the mind faculty.

"Suppose, bhikkhus, a chariot harnessed to thoroughbreds was

standing ready on even ground at a crossroads, with a goad on

hand. Then a skilful trainer, a charioteer of horses to be tamed,

would mount it and, taking the reins in his left hand and the

goad in his right, would drive away and return by any route he

wants, whenever he wants. So too, a bhikkhu trains in protecting

these six sense faculties, trains in controlling them, trains in taming

them, trains in pacifying them. It is in this way, bhikkhus,

that a bhikkhu guards the doors of the sense faculties.

"And how, bhikkhus, is a bhikkhu moderate in eating? Here,

reflecting wisely, a bhikkhu takes food neither for amusement

nor for intoxication nor for the sake of physical beauty and

attractiveness, but only for the support and maintenance of this

body, for ending discomfort, and for assisting the holy life, considering:

'Thus I shall terminate the old feeling and not arouse a

new feeling, and I shall be healthy and blameless and live in comfort.'

Just as a person anoints a wound only for the purpose

of enabling it to heal, or just as one greases an axle only for the

sake of transporting a load, so a bhikkhu, reflecting wisely, takes

food ... for assisting the holy life. It is in this way, bhikkhus, that

a bhikkhu is moderate in eating.

"And how, bhikkhus, is a bhikkhu devoted to wakefulness?

Here, during the day, while walking back and forth and sitting,

a bhikkhu purifies his mind of obstructive states. In the first

watch of the night, while walking back and forth and sitting, he

purifies his mind of obstructive states. In the middle watch of the

night he lies down on the right side in the lion's posture with one

foot overlapping the other, mindful and clearly comprehending,

after noting in his mind the idea of rising. After rising, in the last

watch of the night, while walking back and forth and sitting, he

purifies his mind of obstructive states. It is in this way, bhikkhus,

that a bhikkhu is devoted to wakefulness.

"Bhikkhus, it is by possessing these three qualities that a

bhikkhu lives full of happiness and joy in this very life, and he

has laid the foundation for the destruction of the taints."

240. The Simile of the Tortoise (Kummopama)
"Bhikkhus, in the past a tortoise 184 was searching for food along

the bank of a river one evening. On that same evening a jackal

was also searching for food along the bank of that same river.

When the tortoise saw the jackal in the distance searching for

food, [178] it drew its limbs and neck inside its shell and passed

the time keeping still and silent. 188

"The jackal had also seen the tortoise in the distance searching

for food, so he approached and waited close by, thinking, 'When

this tortoise extends one or another of its limbs or its neck, I will

grab it right on the spot, pull it out, and eat it.' But because the

tortoise did not extend any of its limbs or its neck, the jackal, failing

to gain access to it, lost interest in it and departed.

"So too, bhikkhus, Mara the Evil One is constantly and continually

waiting close by you, thinking, 'Perhaps I will gain access

to him through the eye or through the ear ... or through the

mind.' Therefore, bhikkhus, dwell guarding the doors of the

sense faculties. Having seen a form with the eye, do not grasp its

signs and features. Since, if you leave the eye faculty unguarded,

evil unwholesome states of covetousness and displeasure might

invade you, practise the way of its restraint, guard the eye faculty,

undertake the restraint of the eye faculty. Having heard a

sound with the ear ... Having smelt an odour with the nose ...

Having savoured a taste with the tongue. . . Having felt a tactile

object with the body ... Having cognized a mental phenomenon

with the mind, do not grasp its signs and features. Since, if you

leave the mind faculty unguarded, evil unwholesome states of

covetousness and displeasure might invade you, practise the

way of its restraint, guard the mind faculty, undertake the

restraint of the mind faculty.

"When, bhikkhus, you dwell guarding the doors of the sense

faculties, Mara the Evil One, failing to gain access to you, will

lose interest in you and depart, just as the jackal departed from

the tortoise."

Drawing in the mind's thoughts

As a tortoise draws its limbs into its shell.

Independent, not harassing others, fully quenched,

A bhikkhu would not blame anyone. 186

241. The Simile of the Great Log (1) (Darukkhandhopama1)
On one occasion the Lord (Buddha) was dwelling at Kosambi on the

bank of the river Ganges. The Lord (Buddha) saw a great log being

carried along by the current of the river Ganges, and he

addressed the bhikkhus thus: "Do you see, bhikkhus, that great

log being carried along by the current of the river Ganges?"

"Yes, venerable sir."

"If, bhikkhus, that log does not veer towards the near shore

does not veer towards the far shore, does not sink in mid-stream

does not get cast up on high ground, does not get caught by

human beings, does not get caught by nonhuman beings, does

not get caught in a whirlpool, and does not become inwardly rotten,

it will slant, slope, and incline towards the ocean. For what

reason? Because the current of the river Ganges slants, slopes,

and inclines towards the ocean.

"So too, bhikkhus, if you do not veer towards the near shore,

do not veer towards the far shore, do not sink in mid-stream, do

not get cast up on high ground, do not get caught by human

beings, do not get caught by nonhuman beings, do not get caught

in a whirlpool, and do not become inwardly rotten, you will

slant, slope, and incline towards Nibbana. For what reason?

Because right view slants, slopes, and inclines towards

Nibbana."

When this was said, a certain bhikkhu asked the Lord (Buddha):

"What, venerable sir, is the near shore? What is the far shore?

What is sinking in mid-stream? What is getting cast up on high

ground? What is getting caught by human beings, what is getting

caught by nonhuman beings, what is getting caught in a whirlpool?

What is inward rottenness?"

"'The near shore,' bhikkhu: this is a designation for the six

internal sense bases. 'The far shore': this is a designation for the

six external sense bases. 'Sinking in mid-stream': this is a designation

for delight and lust. 'Getting cast up on high ground': this

is a designation for the conceit 'I am.'

"And what, bhikkhu, is getting caught by human beings? Here,

someone lives in association with laypeople; he rejoices with

them and sorrows with them, he is happy when they are happy

and sad when they are sad, and he involves himself in their affairs

and duties. 187 This is called getting caught by human beings.

"And what, bhikkhu, is getting caught by nonhuman beings?

Here, someone lives the holy life with the aspiration [to be

reborn] into a certain order of devas, thinking: 'By this virtue or

vow or austerity or holy life I will become a deva or one among

the devas.' This is called getting caught by nonhuman beings.

"'Getting caught in a whirlpool': this, bhikkhu, is a designation

for the five cords of sensual pleasure.

"And what, bhikkhu, is inward rottenness? Here someone is

immoral, one of evil character, of impure and suspect behaviour,

secretive in his acts, no ascetic though claiming to be one,

not a celibate though claiming to be one, inwardly rotten, corrupt,

depraved. 188 This is called inward rottenness."

Now on that occasion the cowherd Nanda was standing near

the Lord (Buddha). He then said to the Lord (Buddha): "Venerable sir,

I will not veer 189 towards the near shore, I will not veer towards

the far shore, I will not sink in mid-stream, I will not get cast up

on high ground, I will not get caught by human beings, I will not

get caught by nonhuman beings, I will not get caught in a whirlpool,

I will not become inwardly rotten. May I receive the going

forth under the Lord (Buddha), may I receive the higher ordination?"

"In that case, Nanda, return the cows to their owners."

"The cows will go back of their own accord, venerable sir, out

of attachment to the calves."

"Return the cows to their owners, Nanda."

Then the cowherd Nanda returned the cows to their owners,

came back to the Lord (Buddha), and said: "The cows have been

returned to their owners, venerable sir. May I receive the going

forth under the Lord (Buddha), may I receive the higher ordination?"

Then the cowherd Nanda received the going forth under the

Lord (Buddha), and he received the higher ordination. And soon,

not long after his higher ordination, dwelling alone, withdrawn,

diligent, ardent, and resolute ... the Venerable Nanda became

one of the arahants."

242. The Simile of the Great Log (2) (Darukkhandhopama2)
On one occasion the Lord (Buddha) was dwelling at Kimbila on the

bank of the river Ganges. The Lord (Buddha) saw a great log being

carried along by the current of the river Ganges, and he

addressed thebhikkhus thus: "Do you see, bhikkhus, [182] that

great log being carried along by the current of the river Ganges?"

"Yes, venerable sir."... (as above) ...

When this was said, the Venerable Kimbila asked the Blessed

One: "What, venerable sir, is the near shore ... what is inward

rottenness?"

(Replies as above except the following:)

“And what, Kimbila, is inward rottenness? Here, Kimbila, a

bhikkhu commits a certain defiled offence, an offence of a kind

that does not allow for rehabilitation. 190 This is called inward rottenness."

243. Exposition on the Corrupted (Avassutapariyaya)
On one occasion the Lord (Buddha) was dwelling among the

Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion

a new assembly hall had just been built for the Sakyans of

Kapilavatthu and it had not yet been inhabited by any ascetic or

brahmin or by any human being at all. Then the Sakyans of

Kapilavatthu approached the Lord (Buddha), paid homage to him,

sat down to one side, and said to him:

"Venerable sir, a new council hall has just been built for the

Sakyans of Kapilavatthu and it has not yet been inhabited by any

ascetic or brahmin or by any human being at all. Venerable

sir, let the Lord (Buddha) be the first to use it. When the Blessed

One has used it first, then the Sakyans of Kapilavatthu will use it

afterwards. That will lead to their welfare and happiness for a

long time." 191

. The Lord (Buddha) consented by silence. Then, when the Sakyans

understood that the Lord (Buddha) had consented, they rose from

their seats and, after paying homage to the Lord (Buddha), keeping

him on their right, they went to the new assembly hall. They covered

it thoroughly with mats, prepared seats, put out a large

water jug, and hung up an oil lamp. Then they approached the

Lord (Buddha) and informed him of this, adding: "Let the Blessed

One come at his own convenience."

Then the Lord (Buddha) dressed and, taking bowl and robe, went

together with the Sangha of bhikkhus to the new assembly hall.

After washing his feet, he entered the hall and sat down against

the central pillar facing east. The bhikkhus too, after washing

their feet, entered the hall and sat down against the western wall

facing east, with the Lord (Buddha) in front of them. The Sakyans

of Kapilavatthu too, after washing their feet, entered the hall and

sat down against the eastern wall facing west, with the Blessed

One in front of them.

The Lord (Buddha) then instructed, exhorted, inspired, and gladdened

the Sakyans with a Dhamma talk through much of the

night, after which he dismissed them, saying: "The night has

passed, Gotamas. 192 You may go at your own convenience."

"Yes, venerable sir," they replied. Then they rose from their

seats and, after paying homage to the Lord (Buddha), keeping him

on their right, they departed. Then, not long after the Sakyans of

Kapilavatthu had left, the Lord (Buddha) addressed the Venerable

Mahamoggallana thus: "The Sangha of bhikkhus is free from

sloth and torpor, Moggallana. Give a Dhamma talk to the

bhikkhus. My back is aching, so I will stretch it." 193

"Yes, venerable sir," the Venerable Mahamoggallana replied.

Then the Lord (Buddha) prepared his outer robe folded in four

and lay down on his right side in the lion's posture, with one foot

overlapping the other, mindful and clearly comprehending, after

noting in his mind the idea of rising. Thereupon the Venerable

Mahamoggallana addressed the bhikkhus thus: "Friends,

bhikkhus!"

"Friend!" those bhikkhus replied. The Venerable Mahamoggallana said this:

"I will teach you, friends, an exposition on the corrupted and

the uncorrupted. 194 Listen to it and attend closely, I will speak."

"Yes, friend," those bhikkhus replied. The Venerable Mahamoggallana said this:

"How, friends, is one corrupted? Here, having seen a form

with the eye, a bhikkhu is intent upon a pleasing form and

repelled by a displeasing form. 195 He dwells without having set

up mindfulness of the body, with a limited mind, and he does

not understand as it really is that liberation of mind, liberation

by wisdom, wherein those evil unwholesome states cease without remainder. [185] Having heard a sound with the ear ...

Having cognized a mental phenomenon with the mind, he is

intent upon a pleasing mental phenomenon and repelled by a

displeasing mental phenomenon. He dwells without having set

up mindfulness of the body, with a limited mind, and he does

not understand as it really is that liberation of mind, liberation

by wisdom, wherein those evil unwholesome states cease without remainder.

"This is called, friends, a bhikkhu who is corrupted amidst

forms cognizable by the eye, corrupted amidst sounds cognizable

by the ear, corrupted amidst odours cognizable by the nose.

corrupted amidst tastes cognizable by the tongue, corrupted

amidst tactile objects cognizable by the body, corrupted amidst

mental phenomena cognizable by the mind. When a bhikkhu

dwells thus, if Mara approaches him through the eye, Mara gains

access to him, Mara gets a hold on him. If Mara approaches him

through the ear. . . through the mind, Mara gains access to him

Mara gets a hold on him.

"Suppose, friends, there is a shed made of reeds or of grass,

dried up, desiccated, past its prime. If a man approaches it from

the east with a blazing grass torch, or from the west, from the

north, from the south, from below, or from above, whichever

way he approaches it the fire gains access to it, the fire gets a hold

on it. So too, friends, when a bhikkhu dwells thus, if Mara

approaches him through the eye. . . through the mind, Mara gains

access to him, Mara gets a hold on him.

"When a bhikkhu dwells thus, forms overwhelm him; he does

not overwhelm forms. Sounds overwhelm him; [186] he does not

overwhelm sounds. Odours overwhelm him; he does not overwhelm

odours. Tastes overwhelm him; he does not overwhelm

tastes. Tactile objects overwhelm him; he does not overwhelm

tactile objects. Mental phenomena overwhelm him; he does not

overwhelm mental phenomena. This is called, friends, a bhikkhu

who is overwhelmed by forms, overwhelmed by sounds, overwhelmed

by odours, overwhelmed by tastes, overwhelmed by

tactile objects, overwhelmed by mental phenomena — one who is

overwhelmed and who does not overwhelm. Evil unwholesome

states have overwhelmed him, states that defile, that lead to

renewed existence, that bring trouble, that result in suffering,

and that lead to future birth, aging, and death.

"It is in this way, friends, that one is corrupted.

"And how, friends, is one uncorrupted? Here, having seen a

form with the eye, a bhikkhu is not intent upon a pleasing form

and not repelled by a displeasing form. He dwells having set up

mindfulness of the body, with a measureless mind, and he

understands as it really is that liberation of mind, liberation by

wisdom, wherein those evil unwholesome states cease without

remainder. Having heard a sound with the ear ... Having cognized

a mental phenomenon with the mind, he is not intent upon

a pleasing mental phenomenon and not repelled by a displeasing

mental phenomenon. He dwells having set up mindfulness of the

body, with a measureless mind, and he understands as it really

is that liberation of mind, liberation by wisdom, wherein those

evil unwholesome states cease without remainder.

"This is called, friends, a bhikkhu who is uncorrupted amidst

forms cognizable by the eye, uncorrupted amidst sounds cognizable

by the ear, uncorrupted amidst odours cognizable by the

nose, uncorrupted amidst tastes cognizable by the tongue,

uncorrupted amidst tactile objects cognizable by the body,

uncorrupted amidst mental phenomena cognizable by the mind.

When a bhikkhu dwells thus, if Mara approaches him through

the eye, Mara fails to gain access to him, Mara fails to get a hold

on him. If Mara approaches him through the ear. . . through the

mind, Mara fails to gain access to him, Mara fails to get a hold

on him.

"Suppose, friends, there is a peaked house or a hall built

of thickly packed clay and freshly plastered. If a man approaches

it from the east with a blazing grass torch, or from the west,

from the north, from the south, from below, or from above,

whichever way he approaches it the fire fails to gain access to it,

the fire fails to get a hold on it. So too, friends, when a bhikkhu

dwells thus, if Mara approaches him through the eye. . . through

the mind, Mara fails to gain access to him, Mara fails to get a hold

on him.

"When a bhikkhu dwells thus, he overwhelms forms; forms do

not overwhelm him. He overwhelms sounds; sounds do not

overwhelm him. He overwhelms odours; odours do not overwhelm

him. He overwhelms tastes; tastes do not overwhelm

him. He overwhelms tactile objects; tactile objects do not overwhelm

him. He overwhelms mental phenomena; mental phenomena

do not overwhelm him. This is called, friends, a bhikkhu

who overwhelms forms, who overwhelms sounds, who overwhelms

odours, who overwhelms tastes, who overwhelms tactile

objects, who overwhelms mental phenomena — one who

overwhelms and who is not overwhelmed. He has overwhelmed

those evil unwholesome states that defile, that lead to renewed

existence, that bring trouble, that result in suffering, and that

lead to future birth, aging, and death.

"It is in this way, friends, that one is uncorrupted."

Then the Lord (Buddha) got up and addressed the Venerable

Mahamoggallana thus: "Good, good, Moggallana! You have

spoken well to the bhikkhus the exposition on the corrupted and

the uncorrupted."

This is what the Venerable Mahamoggallana said. The

Teacher approved. Elated, those bhikkhus delighted in the

Venerable Mahamoggallana's statement.

244. States That Entail Suffering (Dukkhadhamma)
"Bhikkhus, when a bhikkhu understands as they really are the

origin and the passing away of all states whatsoever that entail

suffering, then sensual pleasures have been seen by him in such a

way that as he looks at them sensual desire, sensual affection, sensual

infatuation, and sensual passion do not lie latent within him

in regard to sensual pleasures; then he has comprehended a mode

of conduct and manner of dwelling in such a way that as he conducts

himself thus and as he dwells thus, evil unwholesome

states of covetousness and displeasure do not flow in upon him. 196

"And how, bhikkhus, does a bhikkhu understand as they really

are the origin and the passing away of all states whatsoever

that entail suffering? 197 'Such is form, such its origin, such its

passing away; such is feeling. . . such is perception. . . such are

volitional formations ... such is consciousness, such its origin,

such its passing away': it is in such a way that a bhikkhu understands

as they really are the origin and the passing away of all

states whatsoever that entail suffering.

"And how, bhikkhus, are sensual pleasures seen by a bhikkhu

in such a way that as he looks at them sensual desire, sensual

affection, sensual infatuation, and sensual passion do not lie

latent within him in regard to sensual pleasures? Suppose there

is a charcoal pit deeper than a man's height, filled with glowing

coals without flame or smoke. 198 A man would come along wanting

to live, not wanting to die, desiring happiness and averse to

suffering. Then two strong men would grab him by both arms

and drag him towards the charcoal pit. The man would wriggle

his body this way and that. For what reason? Because he knows:

[189] 'I will fall into this charcoal pit and I will thereby meet

death or deadly suffering.' So too, bhikkhus, when a bhikkhu has

seen sensual pleasures as similar to a charcoal pit, sensual desire,

sensual affection, sensual infatuation, and sensual passion do not

lie latent within him in regard to sensual pleasures.

"And how, bhikkhus, has a bhikkhu comprehended a mode of

conduct and manner of dwelling in such a way that as he conducts

himself thus and as he dwells thus, evil unwholesome

states of covetousness and displeasure do not flow in upon him?

Suppose a man would enter a thorny forest. There would be

thorns in front of him, thorns behind him, thorns to his left,

thorns to his right, thorns below him, thorns above him. He

would go forward mindfully, 199 he would go back mindfully,

thinking, 'May no thorn prick me!' So too, bhikkhus, whatever in

the world has a pleasing and agreeable nature is called a thorn in

the Noble One's Discipline. Having understood this thus as 'a

thorn,' 200 one should understand restraint and nonrestraint.

"And how, bhikkhus, is there nonrestraint? Here, having seen

a form with the eye, a bhikkhu is intent upon a pleasing form and

repelled by a displeasing form. He dwells without having set up

mindfulness of the body, with a limited mind, and he does not

understand as it really is that liberation of mind, liberation by

wisdom, wherein those evil unwholesome states cease without

remainder. Having heard a sound with the ear ... Having cognized

a mental phenomenon with the mind, he is intent upon a

pleasing mental phenomenon and repelled by a displeasing mental

phenomenon. He dwells without having set up mindfulness

of the body, with a limited mind, and he does not understand as

it really is that liberation of mind, liberation by wisdom, wherein

those evil unwholesome states cease without remainder. It is

in such a way that there is nonrestraint.

"And how, bhikkhus, is there restraint? Here, having seen a

form with the eye, a bhikkhu is not intent upon a pleasing form

and not repelled by a displeasing form. He dwells having set up

mindfulness of the body, with a measureless mind, and he

understands as it really is that liberation of mind, liberation by

wisdom, [190] wherein those evil unwholesome states cease

without remainder. Having heard a sound with the ear ...

Having cognized a mental phenomenon with the mind, he is not

intent upon a pleasing mental phenomenon and not repelled by

a displeasing mental phenomenon. He dwells having set up

mindfulness of the body, with a measureless mind, and he

understands as it really is that liberation of mind, liberation by

wisdom, wherein those evil unwholesome states cease without

remainder. It is in such a way that there is restraint.

"When, bhikkhus, a bhikkhu is conducting himself and

dwelling in such a way, if occasionally, due to a lapse of mindfulness,

evil unwholesome memories and intentions connected

with the fetters arise in him, slow might be the arising of his

mindfulness, but then he quickly abandons them, dispels them

puts an end to them, obliterates them. 201 Suppose a man let two

or three drops of water fall onto an iron plate heated for a whole

day. Slow might be the falling of the water drops, but then they

would quickly vaporize and vanish. So too, when a bhikkhu is

conducting himself and dwelling in such a way. . . slow might be

the arising of his mindfulness, but then he quickly abandons

them, dispels them, puts an end to them, obliterates them.

"Thus a bhikkhu has comprehended a mode of conduct and

manner of dwelling in such a way that as he conducts himself

and as he dwells thus, evil unwholesome states of covetousness

and displeasure do not flow in upon him.

"When a bhikkhu is conducting himself thus and dwelling

thus, kings or royal ministers, friends or colleagues, relatives or

kinsmen, might invite him to accept wealth, saying: 'Come, good

man, why let these saffron robes weigh you down? Why roam

around with a shaven head and a begging bowl? Come, having

returned to the lower life, enjoy wealth and do meritorious

deeds.' Indeed, bhikkhus, when that bhikkhu is conducting himself

thus and dwelling thus, it is impossible that he will give up

the training and return to the lower life.

"Suppose, bhikkhus, that when the river Ganges slants, slopes,

and inclines towards the east, a great crowd of people would

come along bringing a shovel and basket, thinking: 'We will

make this river Ganges slant, slope, and incline towards the

west.' What do you think, bhikkhus, would that great crowd of

people be able to make the river Ganges slant, slope, and incline

towards the west?"

"No, venerable sir. For what reason? Because the river Ganges

slants, slopes, and inclines towards the east, and it is not easy to

make it slant, slope, and incline towards the west. That great

crowd of people would only reap fatigue and vexation."

"So too, bhikkhus, when a bhikkhu is conducting himself thus

and dwelling thus, kings or royal ministers, friends or colleagues,

relatives or kinsmen, might invite him to accept wealth

... [but] it is impossible that he will give up the training and

return to the lower life. For what reason? Because for a long time

his mind has slanted, sloped, and inclined towards seclusion.

Thus it is impossible that he will give up the training and return

to the lower life."

245. The Kimsuka Tree Simile (Kimsukopama)
One bhikkhu approached another and asked him: "In what way,

friend, is a bhikkhu's vision well purified?" 202

"When, friend, a bhikkhu understands as they really are the

origin and the passing away of the six bases for contact, in

this way his vision is well purified." 203

Then the first bhikkhu, dissatisfied with the other's answer,

approached another bhikkhu and asked him: "In what way,

friend, is a bhikkhu's vision well purified?"

"When, friend, a bhikkhu understands as they really are the

origin and the passing away of the five aggregates subject to

clinging, in this way his vision is well purified."

Again, the first bhikkhu, dissatisfied with the other's answer,

approached still another bhikkhu and asked him: "In what way,

friend, is a bhikkhu's vision well purified?"

"When, friend, a bhikkhu understands as they really are the

origin and the passing away of the four great elements, in this

way his vision is well purified."

Again, the first bhikkhu, dissatisfied with the other's answer,

approached still another bhikkhu and asked him: "In what way,

friend, is a bhikkhu's vision well purified?"

"When, friend, a bhikkhu understands as it really is: 'Whatever

is subject to origination is all subject to cessation,' in this way his

vision is well purified."

Then the first bhikkhu, dissatisfied with the other's answer,

approached the Lord (Buddha), reported everything that had happened,

and asked: "In what way, venerable sir, is a

bhikkhu's vision well purified?"

"Bhikkhu, suppose there was a man who had never before

seen a kimsuka tree. 204 He might approach a man who had seen a

kimsuka tree and ask him: 'Sir, what is a kimsuka tree like?' The

other might answer: 'Good man, a kimsuka tree is blackish, like a

charred stump.' On that occasion a kimsuka tree was for him

exactly as it had been in the other man's sight.

"Then that man, dissatisfied with the other's answer, might

approach another man who had seen a kimsuka tree and ask him:

'Sir, what is a kimsuka tree like?' The other might answer: 'Good

man, a kimsuka tree is reddish, like a piece of meat.' On that occasion

a kimsuka tree was for him exactly as it had been in the other

man's sight.

"Then that man, dissatisfied with the other's answer, might

approach still another man who had seen a kimsuka tree and ask

him: 'Sir, what is a kimsuka tree like?' The other might answer:

'Good man, a kimsuka tree has strips of bark hanging down and

burst pods, like an acacia tree.' 205 On that occasion a kimsuka tree

was for him exactly as it had been in the other man's sight.

"Then that man, dissatisfied with the other's answer,

might approach still another man who had seen a kinisuka tree

and ask him: 'Sir, what is a kimsuka tree like?' The other might

answer: 'Good man, a kimsuka tree has plenty of leaves and

foliage and gives abundant shade, like a banyan tree.' On that

occasion a kimsuka tree was for him exactly as it had been in the

other man's sight.

"So too,bhikkhu, those superior men answered as they were disposed

in just the way their own vision had been well purified. 206

"Suppose, bhikkhu, a king had a frontier city with strong ramparts,

walls, and arches, and with six gates. 207 The gatekeeper

posted there would be wise, competent, and intelligent; one who

keeps out strangers and admits acquaintances. A swift pair of

messengers would come from the east and ask the gatekeeper:

'Where, good man, is the lord of this city?' He would reply: 'He

is sitting in the central square.' Then the swift pair of messengers

would deliver a message of reality to the lord of the city and

leave by the route by which they had arrived. Similarly, messengers

would come from the west, from the north, from the south,

deliver their message, and leave by the route by which they had

arrived.

"I have made up this simile, bhikkhu, in order to convey a

meaning. This is the meaning here: 'The city': this is a designation

for this body consisting of the four great elements, originating

from mother and father, built up out of boiled rice and gruel,

subject to impermanence, to being worn and rubbed away, to

breaking apart and dispersal. 208 'The six gates': this is a designation

for the six internal sense bases. 'The gatekeeper': this is a

designation for mindfulness. 'The swift pair of messengers':

this is a designation for serenity and insight, 'The lord of the city':

this is designation for consciousness. 209 'The central square': this

is a designation for the four great elements — the earth element,

the water element, the heat element, the air element. 'A message

of reality': this is a designation for Nibbana. 210 'The route by

which they had arrived': this is a designation for the Noble

Eightfold Path; that is, right view ... right concentration."

246. The Simile of the Lute (Vinopama sans. Vina-upama)
"Bhikkhus, if in any bhikkhu or bhikkhuni desire or lust or

hatred or delusion or aversion of mind should arise in regard to

forms cognizable by the eye, such a one should rein in the mind

from them thus: 211 'This path is fearful, dangerous, strewn with

thorns, covered by jungle, a deviant path, an evil path, a way

beset by scarcity. 212 This is a path followed by inferior people; it

is not the path followed by superior people. This is not for you.'

In this way the mind should be reined in from these states

regarding forms cognizable by the eye. So too regarding sounds

cognizable by the ear ... regarding mental phenomena cognizable by the mind.

"Suppose, bhikkhus, that the barley has ripenecL and the

watchman is negligent. If a bull fond of barley enters the barley

field, he might indulge himself as much as he likes. So too,

bhikkhus, the uninstructed worldling who does not exercise

restraint over the six bases for contact indulges himself as much

as he likes in the five cords of sensual pleasure. 213

"Suppose, bhikkhus, that the barley has ripened and the

watchman is vigilant. If a bull fond of barley enters the barley

field, the watchman would catch hold of him firmly by the muzzle.

While holding him firmly by the muzzle, he would get a

secure grip on the locks between his horns and, keeping him in

check there, would give him a sound beating with his staff. After

giving him that beating, he would drive the bull away. This

might happen a second time and a third time. Thus that bull fond

of barley, whether he has gone to the village or the forest,

whether he is accustomed to standing or to sitting, remembering

the previous beating he got from the staff, would not enter that

barley field again.

“So too, bhikkhus, when a bhikkhu's mind has been subdued

well subdued, 214 regarding the six bases for contact, it then

becomes inwardly steady, settled, unified, and concentrated.

"Suppose, bhikkhus, there was a king or a royal minister who

had never before heard the sound of a lute. He might hear the

sound of a lute and say: 'Good man, what is making this sound

so tantalizing, so lovely, so intoxicating, [197] so entrancing, so

enthralling?' They would say to him: 'Sire, it is a lute that is making

this sound — so tantalizing, so lovely, so intoxicating, so

entrancing, so enthralling.' He would reply: 'Go, man, bring me

that lute.'

"They would bring him the lute and tell him: 'Sire, this is that

lute, the sound of which was so tantalizing, so lovely, so intoxicating,

so entrancing, so enthralling.' The king would say: 'I've

had enough with this lute, man. Bring me just that sound.' The

men would reply: 'This lute, sire, consists of numerous components,

of a great many components, and it gives off a sound when

it is played upon with its numerous components; that is, in

dependence on the parchment sounding board, the belly, the

arm, the head, the strings, the plectrum, and the appropriate

effort of the musician. 215 So it is, sire, that this lute consisting of

numerous components, of a great many components, gives off a

sound when it is played upon with its numerous components.'

"The king would split the lute into ten or a hundred pieces,

then he would reduce these to splinters. Having reduced them to

splinters, he would burn them in a fire and reduce them to ashes,

and he would winnow the ashes in a strong wind or let them be

carried away by the swift current of a river. Then he would say:

'A poor thing, indeed sir, is this so-called lute, as well as anything

else called a lute. How the multitude are utterly heedless

about it, utterly taken in by it!' 216

"So too, bhikkhus, a bhikkhu investigates form to the extent

that there is a range for form, he investigates feeling to the extent

that there is a range for feeling, he investigates perception to the

extent that there is a range for perception, he investigates volitional formations

to the extent that there is a range for volitional formations,

he investigates consciousness to the extent that there

is a range for consciousness. As he investigates form to the

extent that there is a range for form. . . consciousness to the extent

that there is a range for consciousness, whatever notions of I or

'mine' or 'I am' had occurred to him before no longer occur to

him." 217

247. The Simile of the Six Animals (Chappanakopama)
"Bhikkhus, suppose a man with limbs wounded and festering

would enter a wood of thorny reeds, 218 and the kusa thorns

would prick his feet and the reed blades would slash his limbs.

Thus that man would thereby experience even more pain and

displeasure. So too, bhikkhus, some bhikkhu here, gone to the

village or the forest, meets someone who reproaches him thus:

'This venerable one, acting in such a way, behaving in such a

way, is a foul village thorn.' Having understood him thus as a

'thorn,' one should understand restraint and nonrestraint. 219

"And how, bhikkhus is there nonrestraint? Here, having seen

a form with the eye, a bhikkhu is intent upon a pleasing form and

repelled by a displeasing form. He dwells without having set up

mindfulness of the body, with a limited mind, and he does not

understand as it really is that liberation of mind, liberation by

wisdom, wherein those evil unwholesome states cease without

remainder. Having heard a sound with the ear ... Having cognized

a mental phenomenon with the mind, he is intent upon a

pleasing mental phenomenon and repelled by a displeasing mental

phenomenon. He dwells without having set up mindfulness

of the body, with a limited mind, and he does not understand as

it really is that liberation of mind, liberation by wisdom, wherein

those evil unwholesome states cease without remainder.

"Suppose, bhikkhus, a man would catch six animals — with different

domains and different feeding grounds — and tie them by

a strong rope. He would catch a snake, a crocodile, a bird, a dog,

[199] a jackal, and a monkey, and tie each by a strong rope.

Having done so, he would tie the ropes together with a knot in

the middle and release them. Then those six animals with different

domains and different feeding grounds would each pull in the

direction of its own feeding ground and domain. The snake

would pull one way, thinking, 'Let me enter an anthill.' The

crocodile would pull another way, thinking, 'Let me enter the

water.' The bird would pull another way, thinking, 'Let me fly up

into the sky.' The dog would pull another way, thinking, 'Let me

enter a village.' The jackal would pull another way, thinking, 'Let

me enter a charnel ground.' The monkey would pull another

way, thinking, 'Let me enter a forest.'

"Now when these six animals become worn out and fatigued,

they would be dominated by the one among them that was

strongest; they would submit to it and come under its control. So

too, bhikkhus, when a bhikkhu has not developed and cultivated

mindfulness directed to the body, the eye pulls in the direction

of agreeable forms and disagreeable forms are repulsive; the

ear pulls in the direction of agreeable sounds and disagreeable

sounds are repulsive; the nose pulls in the direction of agreeable

odours and disagreeable odours are repulsive; the tongue pulls

in the direction of agreeable tastes and disagreeable tastes are

repulsive; the body pulls in the direction of agreeable tactile

objects and disagreeable tactile objects are repulsive; the mind

pulls in the direction of agreeable mental phenomena and disagreeable

mental phenomena are repulsive.

"It is in such a way that there is nonrestraint.

"And how, bhikkhus, is there restraint? Here, having seen a

form with the eye, a bhikkhu is not intent upon a pleasing form

and not repelled by a displeasing form. He dwells having set up

mindfulness of the body, with a measureless mind, and he

understands as it really is that liberation of mind, liberation by

wisdom, wherein those evil unwholesome states cease without

remainder. Having heard a sound with the ear ... Having cognized

a mental phenomenon with the mind, he is not intent upon

a pleasing mental phenomenon and not repelled by a displeasing

mental phenomenon. [200] He dwells having set up mindfulness

of the body, with a measureless mind, and he understands as it

really is that liberation of mind, liberation by wisdom, wherein

those evil unwholesome states cease without remainder. It is in

such a way that there is restraint.

"Suppose, bhikkhus, a man would catch six animals — with different

domains and different feeding grounds — and tie them by

a strong rope. He would catch a snake, a crocodile, a bird, a dog,

a jackal, and a monkey, and tie each by a strong rope. Having

done so, he would bind them to a strong post or pillar. Then

those six animals with different domains and different feeding

grounds would each pull in the direction of its own feeding

ground and domain. The snake would pull one way, thinking.

'Let me enter an anthill' ... (as above) ... The monkey would pull

another way, thinking, 'Let me enter a forest.'

"Now when these six animals become worn out and fatigued,

they would stand close to that post or pillar, they would sit down

there, they would lie down there. So too, bhikkhus, when a

bhikkhu has developed and cultivated mindfulness directed to

the body, the eye does not pull in the direction of agreeable forms

nor are disagreeable forms repulsive; the ear does not pull in the

direction of agreeable sounds nor are disagreeable sounds repulsive;

the nose does not pull in the direction of agreeable odours

nor are disagreeable odours repulsive; the tongue does not pull

in the direction of agreeable tastes nor are disagreeable tastes

repulsive; the body does not pull in the direction of agreeable tactile

objects nor are disagreeable tactile objects repulsive; the mind

does not pull in the direction of agreeable mental phenomena nor

are disagreeable mental phenomena repulsive.

"It is in such a way that there is restraint.

"'A strong post or pillar': this, bhikkhus, is a designation for

mindfulness directed to the body. Therefore, bhikkhus, you

should train yourselves thus: 'We will develop and cultivate

mindfulness directed to the body, make it our vehicle, make it

our basis, stabilize it, exercise ourselves in it, and fully perfect it.'

Thus should you train yourselves."

248. The Sheaf of Barley (Yavakalapisu)
"Bhikkhus, suppose a sheaf of barley were set down at a crossroads.

Then six men would come along with flails in their

hands 220 and they would strike that sheaf of barley with the six

flails. Thus that sheaf of barley would be well struck, having

been struck by the six flails. Then a seventh man would come

along with a flail in his hand and he would strike that sheaf of

barley with the seventh flail. Thus that sheaf of barley would be

struck even still more thoroughly, having been struck by the seventh flail.

"So too, bhikkhus, the uninstructed worldling is struck in the

eye by agreeable and disagreeable forms; struck in the ear by

agreeable and disagreeable sounds; struck in the nose by agreeable

and disagreeable odours; struck in the tongue by agreeable

and disagreeable tastes; struck in the body by agreeable and disagreeable tactile objects; struck in the mind by agreeable and disagreeable mental phenomena. If that uninstructed worldling sets

his mind upon future renewed existence, 221 then that senseless

man is struck even still more thoroughly, just like the sheaf of

barley struck by the seventh flail.

"Once in the past, bhikkhus, the devas and the asuras were

arrayed for battle. 222 Then Vepacitti, lord of the asuras

addressed the asuras thus: 'Good sirs, if in this impending battle

the asuras win and the devas are defeated, bind Sakka, lord of

the devas, by his four limbs and neck and bring him to me in the

city of the asuras.' And Sakka, lord of the devas, addressed the

Tavatimsa devas: 'Good sirs, if in this impending battle the devas

win and the asuras are defeated, bind Vepacitti, lord of the asuras,

by his four limbs and neck and bring him to me in

Sudhamma, the assembly hall of the devas.'

"In that battle the devas won and the asuras were defeated.

[202] Then the Tavatimsa devas bound Vepacitti by his four

limbs and neck and brought him to Sakka in Sudhamma, the

assembly hall of the devas. And there Vepacitti, lord of the asuras,

was bound by his four limbs and neck.

"When it occurred to Vepacitti: 'The devas are righteous, the

asuras are unrighteous; now right here I have gone to the city of

the devas,' he then saw himself freed from the bonds around his

limbs and neck and he enjoyed himself furnished and endowed

with the five cords of divine sensual pleasure. But when it

occurred to him: 'The asuras are righteous, the devas are unrighteous;

now I will go there to the city of the asuras,' then he saw

himself bound by his four limbs and neck and he was deprived

of the five cords of divine sensual pleasure.

"So subtle, bhikkhus, was the bondage of Vepacitti, but even

subtler than that is the bondage of Mara. In conceiving, one is

bound by Mara; by not conceiving, one is freed from the Evil

One. 223

"Bhikkhus, 'I am' is a conceiving; 'I am this' is a conceiving; 'I

shall be' is a conceiving; 'I shall not be' is a conceiving; 'I shall

consist of form' is a conceiving; T shall be formless' is a conceiving;

1 shall be percipient' is a conceiving; T shall be nonpercipient' is

a conceiving; 'I shall be neither percipient nor nonpercipient' is a

conceiving 224 Conceiving is a disease, conceiving is a tumour.

conceiving is a dart. Therefore, bhikkhus, you should train yourselves

thus: 'We will dwell with a mind devoid of conceiving.'

"Bhikkhus, 'I am' is a perturbation; 225 'I am this' is a perturbation;

'I shall be' is a perturbation ... 'I shall be neither percipient

nor nonpercipient' is a perturbation. Perturbation [203] is a disease,

perturbation is a tumour, perturbation is a dart. Therefore,

bhikkhus, you should train yourselves thus: 'We will dwell with

an imperturbable mind.'

"Bhikkhus, 'I am' is a palpitation; 'I am this' is a palpitation; 'I

shall be' is a palpitation ... 'I shall be neither percipient nor non-percipient'

is a palpitation. Palpitation is a disease, palpitation is

a tumour, palpitation is a dart. Therefore, bhikkhus, you should

train yourselves thus: 'We will dwell with a mind devoid of palpitation.'

"Bhikkhus, 'I am' is a proliferation; 'I am this' is a proliferation;

'I shall be' is a proliferation ... 'I shall be neither percipient nor

nonpercipient' is a proliferation. Proliferation is a disease, proliferation

is a tumour, proliferation is a dart. Therefore, bhikkhus,

you should train yourselves thus: 'We will dwell with a mind

devoid of proliferation.'

"Bhikkhus, 'I am' is an involvement with conceit; 226 'I am this'

is an involvement with conceit; 'I shall be' is an involvement with

conceit; 'I shall not be' is an involvement with conceit; 'I shall

consist of form' is an involvement with conceit; 'I shall be formless'

is an involvement with conceit ; 'I shall be percipient' is an

involvement with conceit; 'I shall be nonpercipient' is an involvement

with conceit; 'I shall be neither percipient nor nonpercipient'

is an involvement with conceit. Involvement with conceit is

a disease, involvement with conceit is a tumour, involvement

with conceit is a dart. Therefore, bhikkhus, you should train

yourselves thus: 'We will dwell with a mind in which conceit has

been struck down.' Thus should you train yourselves."

249. Self-Absorptive Trance (Samadhi)
"Bhikkhus, there are these three sensations. What three? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling.

These are the three sensations."

Concentrated, comprehending clearly; A disciple of the Buddha, mindful.

Understands sensations; And the origin of sensations.

Where they finally cease; And the path leading to their destruction.

With the destruction of sensations; A bhikkhu is hungerless and fully quenched. 227

250. Happiness (Sukha)
"Bhikkhus, there are these three feelings. What three? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling. These

are the three feelings."

Whether it be pleasant or painful; Along with the neither-painful-nor-pleasant,

Both the internal and the external, Whatever kind of feeling there is:

Having known, "This is suffering; Perishable, disintegrating,"

Having touched and touched them, seeing their fall;Thus one loses one's passion for them. 228

251. Abandonment (Pahana sans. Prahan)
"Bhikkhus, there are these three feelings. What three? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling. The

underlying tendency to lust should be abandoned in regard to

pleasant feeling. The underlying tendency to aversion should be

abandoned in regard to painful feeling. The underlying tendency

to ignorance should be abandoned in regard to neither-painful-nor-pleasant feeling. 229

“When, bhikkhus, a bhikkhu has abandoned the underlying

tendency to lust in regard to pleasant feeling, the underlying

tendency to aversion in regard to painful feeling, and the underlying

tendency to ignorance in regard to neither-painful-nor-pleasant

feeling, then he is called a bhikkhu without underlying

tendencies, 230 one who sees rightly. He has cut off craving, severed

the fetters, and by completely breaking through conceit, 231

he has made an end to suffering."

When one experiences pleasure.

If one does not understand feeling

The tendency to lust is present

For one not seeing the escape from it.

When one experiences pain.

If one does not understand feeling

The tendency to aversion is present

For one not seeing the escape from it.

The One of Broad Wisdom has taught

With reference to that peaceful feeling,

Neither-painful-nor-pleasant:

If one seeks delight even in this.

One is still not released from suffering. [206]

But when a bhikkhu who is ardent

Does not neglect clear comprehension.

Then that wise man fully understands

Feelings in their entirety.

Having fully understood feelings.

He is taintless in this very life.

Standing in Dhamma, with the body's breakup

The knowledge-master cannot be reckoned.

252. The Bottomless Abyss (Patala)
"Bhikkhus, when the uninstructed worldling makes the statement,

'In the great ocean there is a bottomless abyss,' 232 he makes

such a statement about something that is nonexistent and unreal.

This, bhikkhus, is rather a designation for painful bodily feelings,

that is, 'bottomless abyss.'

“When the uninstructed worldling is contacted by a painful

bodily feeling, he sorrows, grieves, and laments; he weeps and

beats his breast and becomes distraught. This is called an uninstructed

worldling who has not risen up in the bottomless abyss,

one who has not gained a foothold.

"But, bhikkhus, when the instructed noble disciple is contacted

by a painful bodily feeling, he does not sorrow, grieve, or

lament; he does not weep and beat his breast and become distraught.

This is called an instructed noble disciple who has risen

up in the bottomless abyss, one who has gained a foothold."

One who cannot endure

The arisen painful feelings,

Bodily feelings that sap one's life,

Who trembles when they touch him,

A weakling of little strength

Who weeps out loud and wails:

He has not risen up in the bottomless abyss,

Nor has he even gained a foothold.

But one who is able to endure them

-The arisen painful feelings,

Bodily feelings that sap one's life

-Who trembles not when they touch him:

He has risen up in the bottomless abyss.

And he has also gained a foothold.

253. Should Be Seen (Datthabba sans. Drishtavya)
"Bhikkhus, there are these three feelings. What three? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling.

Pleasant feeling, bhikkhus, should be seen as painful; 233 painful

feeling should be seen as a dart; neither-painful-nor-pleasant

feeling should be seen as impermanent.

“When, bhikkhus, a bhikkhu has seen pleasant feeling as

painful, painful feeling as a dart, and neither-painful-nor-pleasant

feeling as impermanent, he is called a bhikkhu who sees

rightly. He has cut off craving, severed the fetters, and by completely

breaking through conceit, he has made an end to suffering."

One who has seen the pleasant as painful

And the painful as a dart,

Seen as impermanent the peaceful feeling

Neither painful nor pleasant:

He is a bhikkhu who sees rightly,

One who fully understands feelings.

Having fully understood feelings,

He is taintless in this very life.

Standing in Dhamma, with the body's breakup

The knowledge-master cannot be reckoned.

254. The Dart (Salla sans. Shalya)
"Bhikkhus, the uninstructed worldling feels a pleasant feeling, a

painful feeling, and a neither-painful-nor-pleasant feeling. The

instructed noble disciple too feels a pleasant feeling, a

painful feeling, and a neither-painful-nor-pleasant feeling.

Therein, bhikkhus, what is the distinction, the disparity, the

difference between the instructed noble disciple and the uninstructed worldling?"

"Venerable sir, our teachings are rooted in the Lord (Buddha),

guided by the Lord (Buddha), take recourse in the Lord (Buddha). It

would be good if the Lord (Buddha) would clear up the meaning of

this statement. Having heard it from him, the bhikkhus will

remember it."

“Then listen and attend closely, bhikkhus, I will speak."

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha)

said this:

"Bhikkhus, when the uninstructed worldling is being contacted

by a painful feeling, he sorrows, grieves, and laments; he weeps

beating his breast and becomes distraught. He feels two feelings

— a bodily one and a mental one. Suppose they were to strike

a man with a dart, and then they would strike him immediately

afterwards with a second dart, 234 so that the man would feel a

feeling caused by two darts. So too, when the uninstructed

worldling is being contacted by a painful feeling ... he feels two

feelings — a bodily one and a mental one.

"Being contacted by that same painful feeling, he harbours

aversion towards it. When he harbours aversion towards painful

feeling, the underlying tendency to aversion towards painful

feeling lies behind this. Being contacted by painful feeling, he

seeks delight in sensual pleasure. For what reason? Because the

uninstructed worldling does not know of any escape from

painful feeling other than sensual pleasure. 235 When he seeks

delight in sensual pleasure, the underlying tendency to lust for

pleasant feeling lies behind this. He does not understand as it really

is the origin and the passing away, the gratification, the danger,

and the escape in the case of these feelings. When- he does not

understand these things, the underlying tendency to ignorance in

regard to neither-painful-nor-pleasant feeling lies behind this.

"If he feels a pleasant feeling, he feels it attached. If he feels a

painful feeling, he feels it attached. If he feels a neither-painful-nor-pleasant

feeling, he feels it attached. This, bhikkhus,

is called an uninstructed worldling who is attached to birth,

aging, and death; who is attached to sorrow, lamentation, pain,

displeasure, and despair; who is attached to suffering, I say.

"Bhikkhus, when the instructed noble disciple is contacted by

a painful feeling, he does not sorrow, grieve, or lament; he does

not weep beating his breast and become distraught. 236 He feels

one feeling — a bodily one, not a mental one. Suppose they were

to strike a man with a dart, but they would not strike him immediately

afterwards with a second dart, so that the man would feel

a feeling caused by one dart only. So too, when the instructed

noble disciple is contacted by a painful feeling ... he feels one

feeling — a bodily one, not a mental one.

"Being contacted by that same painful feeling, he harbours no

aversion towards it. Since he harbours no aversion towards

painful feeling, the underlying tendency to aversion towards

painful feeling does not lie behind this. Being contacted by

painful feeling, he does not seek delight in sensual pleasure. For

what reason? Because the instructed noble disciple knows of an

escape from painful feeling other than sensual pleasure. Since he

does not seek delight in sensual pleasure, the underlying tendency

to lust for pleasant feeling does not lie behind this. He

understands as it really is the origin and the passing away, the

gratification, the danger, and the escape in the case of these feelings

Since he understands these things, the underlying tendency

to ignorance in regard to neither-painful-nor-pleasant feeling

does not lie behind this.

"If he feels a pleasant feeling, he feels it detached. If he feels a

painful feeling, [210] he feels it detached. If he feels a neither-painful-nor-pleasant

feeling, he feels it detached. This, bhikkhus,

is called a noble disciple who is detached from birth, aging, and

death; who is detached from sorrow, lamentation, pain, displeasure,

and despair; who is detached from suffering, I say.

"This, bhikkhus, is the distinction, the disparity, the difference

between the instructed noble disciple and the uninstructed

worldling.".

The wise one, learned, does not feel

The pleasant and painful [mental] feeling.

This is the great difference between

The wise one and the worldling.

For the learned one who has comprehended Dhamma,

Who clearly sees this world and the next.

Desirable things do not provoke his mind.

Towards the undesired he has no aversion.

For him attraction and repulsion no more exist;

Both have been extinguished, brought to an end.

Having known the dust-free, sorrowless state.

The transcender of existence rightly understands.

255. The Sick Ward (1)
On one occasion the Lord (Buddha) was dwelling at Vesali in the

Great Wood in the Hall with the Peaked Roof. Then, in the

evening, the Lord (Buddha) emerged from seclusion and went to

the sick ward, 237 where he sat down in the appointed seat and

addressed the bhikkhus thus:

"Bhikkhus, a bhikkhu should await his time mindful and

clearly comprehending. This is our instruction to you.

"And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a

bhikkhu dwells contemplating the body in the body, ardent,

clearly comprehending, mindful, having put away covetousness

and displeasure in regard to the world. He dwells contemplating

feelings in feelings ... mind in mind ... phenomena in phenomena,

ardent, clearly comprehending, mindful, having put away

covetousness and displeasure in regard to the world. It is in such

a way that a bhikkhu is mindful.

"And how, bhikkhus, does a bhikkhu exercise clear comprehension?

Here, bhikkhus, a bhikkhu is one who acts with clear

comprehension when going forward and returning; when looking

ahead and looking aside; when drawing in and extending the

limbs; when wearing his robes and carrying his outer robe and

bowl; when eating, drinking, chewing his food, and tasting;

when defecating and urinating; when walking, standing, sitting,

falling asleep, waking up, speaking, and keeping silent. It is in

such a way that a bhikkhu exercises clear comprehension.

"A bhikkhu should await his time mindful and clearly comprehending.

This is our instruction to you.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly

comprehending, diligent, ardent, and resolute, if there arises in

him a pleasant feeling, he understands thus: There has arisen in

me a pleasant feeling. Now that is dependent, not independent.

Dependent on what? Dependent on this very body. But this body

is impermanent, conditioned, dependently arisen. So when the

pleasant feeling has arisen in dependence on a body that is

impermanent, conditioned, dependently arisen, how could it be

permanent?' He dwells contemplating impermanence in the

body and in pleasant feeling, he dwells contemplating vanishing,

contemplating fading away, contemplating cessation, contemplating

relinquishment. 238 As he dwells thus, [212] the underlying

tendency to lust in regard to the body and in regard to pleasant

feeling is abandoned by him.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly

comprehending, diligent, ardent, and resolute, if there arises in

him a painful feeling, he understands thus: There has arisen in

me a painful feeling. Now that is dependent, not independent.

Dependent on what? Dependent on just this body. But this body

is impermanent, conditioned, dependently arisen. So when the

painful feeling has arisen in dependence on a body that is impermanent,

conditioned, dependently arisen, how could it be permanent?'

He dwells contemplating impermanence in the body

and in painful feeling, he dwells contemplating vanishing, contemplating

fading away, contemplating cessation, contemplating

relinquishment. As he dwells thus, the underlying tendency to

aversion in regard to the body and in regard to painful feeling is

abandoned by him.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly

comprehending, diligent, ardent, and resolute, if there arises in

him a neither-painful-nor-pleasant feeling, he understands thus:

'There has arisen in me a neither-painful-nor-pleasant feeling.

Now that is dependent, not independent. Dependent on what?

Dependent on just this body. But this body is impermanent, conditioned,

dependently arisen. So when the neither-painful-nor-pleasant

feeling has arisen in dependence on a body that is

impermanent, conditioned, dependently arisen, how could it be

permanent?' He dwells contemplating impermanence in the

body and in neither-painful-nor-pleasant feeling, he dwells

contemplating vanishing, contemplating fading away, contemplating

cessation, contemplating relinquishment. As he dwells thus,

the underlying tendency to ignorance in regard to the body and

in regard to neither-painful-nor-pleasant feeling is abandoned by

him. [213]

"If he feels a pleasant feeling, 239 he understands: 'It is impermanent';

he understands: 'It is not held to'; he understands: 'It is

not delighted in.' If he feels a painful feeling, he understands: 'It

is impermanent'; he understands: 'It is not held to'; he understands:

'It is not delighted in.' If he feels a neither-painful-nor-pleasant

feeling, he understands: 'It is impermanent'; he under-stands:

'It is not held to'; he understands: 'It is not delighted in.'

"If he feels a pleasant feeling, he feels it detached; if he feels a

painful feeling, he feels it detached; if he feels a neither-painful-nor-pleasant

feeling, he feels it detached.

“When he feels a feeling terminating with the body, he understands:

'I feel a feeling terminating with the body.' When he feels

a feeling terminating with life, he understands: 'I feel a feeling

terminating with life.' He understands: 'With the breakup of the

body, following the exhaustion of life, all that is felt, not being

delighted in, will become cool right here.'

“Just as, bhikkhus, an oil lamp burns in dependence on the oil

and the wick, and with the exhaustion of the oil and the wick it

is extinguished through lack of fuel, so too, bhikkhus, when a

bhikkhu feels a feeling terminating with the body. . . terminating

with life ... He understands: 'With the breakup of the body, following

the exhaustion of life, all that is felt, not being delighted

in, will become cool right here.'"

256. The Sick Ward (2) (Gelanna1)
(As in preceding sutta down to the second injunction: )

"A bhikkhu should await his time mindful and clearly comprehending.

This is our instruction to you.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly

comprehending, diligent, ardent, and resolute, if there arises in

him a pleasant feeling, he understands thus: There has arisen in

me a pleasant feeling. Now that is dependent, not independent.

Dependent on what? Dependent on just this contact. But this contact

is impermanent, conditioned, dependently arisen. So when

the pleasant feeling has arisen in dependence on a contact that is

impermanent, conditioned, dependently arisen, how could it be

permanent?' He dwells contemplating impermanence in contact

and in pleasant feeling, he dwells contemplating vanishing, contemplating

fading away, contemplating cessation, contemplating

relinquishment. As he dwells thus, the underlying tendency to

lust in regard to contact and in regard to pleasant feeling is abandoned

by him.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly

comprehending, diligent, ardent, and resolute, if there arises in

him a painful feeling, he understands thus: There has arisen in

me a painful feeling. Now that is dependent, not independent.

Dependent on what? Dependent on just this contact. But this contact

is impermanent, conditioned, dependently arisen. So when

the painful feeling has arisen in dependence on a contact that is

impermanent, conditioned, dependently arisen, how could it be

permanent?' He dwells contemplating impermanence in contact

and in painful feeling, he dwells contemplating vanishing, contemplating

fading away, contemplating cessation, contemplating

relinquishment. As he dwells thus, the underlying tendency to

aversion in regard to contact and in regard to painful feeling is

abandoned by him.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly

comprehending, diligent, ardent, and resolute, if there arises in

him a neither-painful-nor-pleasant feeling, he understands thus:

'There has arisen in me a neither-painful-nor-pleasant feeling.

Now that is dependent, not independent. Dependent on what?

Dependent on just this contact. But this contact is impermanent,

conditioned, dependently arisen. So when the neither-painful-nor-pleasant

feeling has arisen in dependence on a contact that is

impermanent, conditioned, dependently arisen, how could it be

permanent?' He dwells contemplating impermanence in contact

and in neither-painful-nor-pleasant feeling, he dwells contemplating

vanishing, contemplating fading away, contemplating

cessation, contemplating relinquishment. As he dwells thus, the

underlying tendency to ignorance in regard to contact and in

regard to neither-painful-nor-pleasant feeling is abandoned by him.

“If he feels a pleasant feeling. . . (all as in preceding sutta). . . He

understands: 'With the breakup of the body, following the

exhaustion of life, all that is felt, not being delighted in, will

become cool right here.'"

257. Impermanent (Anicca sans. Anitya)
“Bhikkhus, these three feelings are impermanent, conditioned,

dependently arisen, subject to destruction, subject to vanishing,

subject to fading away, subject to cessation. What three? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling.

These three feelings are impermanent, conditioned, dependently

arisen, subject to destruction, subject to vanishing, subject to fading away,

subject to cessation."

258. Rooted in Contact (Phassamulaka sans. Sparsh-mulak)
"Bhikkhus, these three feelings are born of contact, rooted in contact

with contact as their source and condition. What three? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling.

"In dependence on a contact to be experienced as pleasant

bhikkhus, a pleasant feeling arises. With the cessation of that

contact to be experienced as pleasant, the corresponding feeling

— the pleasant feeling that arose in dependence on that contact to be experienced as pleasant — ceases and subsides.

"In dependence on a contact to be experienced as painful, a

painful feeling arises. With the cessation of that contact to be

experienced as painful, the corresponding feeling — the painful

feeling that arose in dependence on that contact to be experienced

as painful — ceases and subsides.

"In dependence on a contact to be experienced as neither-painful-nor-pleasant,

a neither-painful-nor-pleasant feeling arises.

With the cessation of that contact to be experienced as neither-painful-nor-pleasant,

the corresponding feeling — the neither-painful-nor-pleasant

feeling that arose in dependence on that

contact to be experienced as neither-painful-nor-pleasant — ceases

and subsides.

"Bhikkhus, just as heat is generated and fire is produced from

the conjunction and friction of two fire-sticks, but when the sticks

are separated and laid aside the resultant heat ceases and subsides; 240

so too, these three feelings are born of contact, rooted in

contact, with contact as their source and condition. In dependence

on the appropriate contacts the corresponding feelings

arise; with the cessation of the appropriate contacts the corresponding

feelings cease."

259. Alone (Rahogata)
Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Here, venerable sir,

while I was alone in seclusion, a reflection arose in my

mind thus: Three feeling have been spoken of by the Lord (Buddha):

pleasant feeling, painful feeling, neither-painful-nor-pleasant

feeling. These three feelings have been spoken of by the Blessed

One. But the Lord (Buddha) has said: "Whatever is felt is included

fn suffering." Now with reference to what was this stated by the

Lord (Buddha)?'"

"Good, good, bhikkhu! These three feelings have been spoken

of by me: pleasant feeling, painful feeling, neither-painful-nor-pleasant

feeling. These three feelings have been spoken of by me.

And I have also said: 'Whatever is felt is included in suffering.'

That has been stated by me with reference to the impermanence

of formations. That has been stated by me with reference to formations

being subject to destruction ... to formations being subject

to vanishing ... to formations being subject to fading away

... to formations being subject to cessation ... to formations

being subject to change. 241

"Then, bhikkhu, I have also taught the successive cessation of

formations. 242 For one who has attained the first jhana, speech

has ceased. For one who has attained the second jhana, thought

and examination have ceased. For one who has attained the third

jhana, rapture has ceased. For one who has attained the fourth

jhana, in-breathing and out-breathing have ceased. For one who

has attained the base of the infinity of space, the perception of

form has ceased. For one who has attained the base of the infinity

of consciousness, the perception pertaining to the base of the

infinity of space has ceased. For one who has attained the base of

nothingness, the perception pertaining to the base of the infinity

of consciousness has ceased. For one who has attained the base

of neither-perception-nor-nonperception, the perception pertaining

to the base of nothingness has ceased. For one who has

attained the cessation of perception and feeling, perception and

feeling have ceased. For a bhikkhu whose taints are destroyed,

lust has ceased, hatred has ceased, delusion has ceased.

"Then, bhikkhu, I have also taught the successive subsiding of

formations. For one who has attained the first jhana speech has

subsided.... For one who has attained the cessation of perception

and feeling, perception and feeling have subsided. For a bhikkhu

whose taints are destroyed, lust has subsided, hatred has subsided,

delusion has subsided.

"There are, bhikkhu, these six kinds of tranquilhzation. For one

w ho has attained the first jhana, speech has been tranquillized. For

one who has attained the second jhana, thought and examination

have been tranquillized. For one who has attained the third jhana

rapture has been tranquillized. For one who has attained the

fourth jhana, in-breathing and out-breathing have been tranquillized.

For one who has attained the cessation of perception

and feeling, perception and feeling have been tranquillized. For a

bhikkhu whose taints are destroyed, lust has been tranquillized,

hatred has been tranquillized, delusion has been tranquillized."

260. The Sky (1) (Akasa1)
"Bhikkhus, just as various winds blow in the sky: winds from the

east, winds from the west, winds from the north, winds from the

south, dusty winds and dustless winds, cold winds and hot

winds, mild winds and strong winds; so too, various feelings

arise in this body: pleasant feeling arises, painful feeling arises,

neither-painful-nor-pleasant feeling arises."

Just as many diverse winds

Blow back and forth across the sky.

Easterly winds and westerly winds.

Northerly winds and southerly winds.

Dusty winds and dustless winds.

Sometimes cold, sometimes hot.

Those that are strong and others mild —

Winds of many kinds that blow;

So in this very body here

Various kinds of feelings arise.

Pleasant ones and painful ones.

And those neither painful nor pleasant.

But when a bhikkhu who is ardent 243

Does not neglect clear comprehension.

Then that wise man fully understands

Feelings in their entirety.

Having fully understood feelings.

He is taintless in this very life.

Standing in Dhamma, with the body's breakup.

The knowledge-master cannot be reckoned. [219]

261. The Sky (2) (Akasa2)
(Same as the preceding, but without the verses.)

262. The Guest House (Agara)
"Bhikkhus, suppose there is a guest house. People come from the

east, west, north, and south and lodge there; khattiyas, brahmins,

vessas, and suddas come and lodge there. So too, bhikkhus, various

feelings arise in this body: pleasant feeling arises, painful

feeling arises, neither-painful-nor-pleasant feeling arises; carnal

pleasant feeling arises; carnal painful feeling arises; carnal

neither-painful-nor-pleasant feeling arises; spiritual pleasant feeling

arises; spiritual painful feeling arises; spiritual neither-painful-nor-pleasant

feeling arises." 244

263. Ananda (1)
Then the Venerable Ananda approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to him:

"Venerable sir, what now is feeling? What is the origin of feeling?

What is the cessation of feeling? [220] What is the way leading to

the cessation of feeling? What is the gratification in feeling? What

is the danger? What is the escape?"

"Ananda, these three feelings — pleasant feeling, painful feeling,

neither-painful-nor-pleasant feeling — are called feeling.

With the arising of contact there is the arising of feeling. With the

cessation of contact there is the cessation of feeling. This Noble

Eightfold Path is the way leading to the cessation of feeling; that

is, right view ... right concentration. The pleasure and joy that

arise in dependence on feeling: this is the gratification in feeling.

That feeling is impermanent, suffering, and subject to change:

this is the danger in feeling. The removal and abandonment of

desire and lust for feeling: this is the escape from feeling.

"Then, Ananda, I have also taught the successive cessation of

formations ... (as in §11).... [221] For a bhikkhu whose taints are

destroyed, lust has been tranquillized, hatred has been tranquillized,

delusion has been tranquillized."

264. Ananda (2)
Then the Venerable Ananda approached the Lord (Buddha), paid

homage to him, and sat down to one side. The Lord (Buddha) then

said to the Venerable Ananda as he was sitting to one side:

"Ananda, what now is feeling? What is the origin of feeling?

What is the cessation of feeling? What is the way leading to the

cessation of feeling? What is the gratification in feeling? What is

the danger? What is the escape?"

"Venerable sir, our teachings are rooted in the Lord (Buddha),

guided by the Lord (Buddha), take recourse in the Lord (Buddha). It

would be good if the Lord (Buddha) would clear up the meaning of

this statement. Having heard it from him, the bhikkhus will

remember it."

"Then listen and attend closely, Ananda. I will speak."

"Yes, venerable sir," the Venerable Ananda replied. The

Lord (Buddha) said this:

"Ananda, these three feelings — pleasant feeling, painful feeling,

neither-painful-nor-pleasant feeling — are called feeling...."

(All as in the preceding sutta)

265-266. A Number of Bhikkhus
(' These two suttas are identical with §§263-264 except that in each "a number

of bhikkhus" is the interlocutor in place of Ananda.)

267. Pancakanga
Then the carpenter Pahcakahga approached the Venerable

Udayi, paid homage to him, sat down to one side, and asked him:

"Venerable Udayi, how many kinds of feelings have been spoken

of by the Lord (Buddha)?" 245

"Three kinds of feelings, carpenter, have been spoken of by the

Lord (Buddha): pleasant feeling, painful feeling, neither-painful-nor-pleasant

feeling. These are the three kinds of feelings that

have been spoken of by the Lord (Buddha)."

When this was said, the carpenter Pahcakahga said to the

Venerable Udayi: "The Lord (Buddha) did not speak of three kinds

of feelings, Venerable Udayi. He spoke of two kinds of feelings:

pleasant feeling and painful feeling. As to this neither-painful-nor-pleasant

feeling, venerable sir, the Lord (Buddha) has said that

this is included in the peaceful and sublime pleasure."

A second time [224] and a third time the Venerable Udayi stated

his position, and a second time and a third time the carpenter

Pancakanga stated his, but the Venerable Udayi could not

convince the carpenter Pancakanga nor could the carpenter Pancakanga

convince the Venerable Udayi.

The Venerable Ananda heard this conversation between the

Venerable Udayi and the carpenter Pancakanga. Then he

approached the Lord (Buddha), paid homage to him, sat down to

one side, and reported to the Lord (Buddha) the entire conversation.

[The Lord (Buddha) said:]

"Ananda, it was a true method of exposition that the carpenter

Pancakanga would not approve of from the bhikkhu Udayi, and

it was a true method of exposition that the bhikkhu Udayi would

not approve of from the carpenter Pancakanga. I have spoken of

two kinds of feelings by [one] method of exposition; I have spoken

of three kinds of feelings by [another] method of exposition;

I have spoken of five kinds of feelings ... six kinds of feelings ...

eighteen kinds of feelings ... thirty-six kinds of feelings by

[another] method of exposition; [225] and I have spoken of one

hundred and eight kinds of feelings by [still another] method of

exposition. Thus, Ananda, the Dhamma has been taught by me

through [different] methods of exposition. 246

"When the Dhamma has been taught by me in such a way

through [different] methods of exposition, it may be expected of

those who will not concede, allow, and approve of what is well

stated and well spoken by others that they will become

contentious and quarrelsome and engage in disputes, and that they

will dwell stabbing each other with verbal daggers. But when the

Dhamma has been taught by me in such a way through [different]

methods of exposition, it may be expected of those who will

concede, allow, and approve of what is well stated and well spoken

by others that they will live in concord, with mutual appreciation,

without disputing, blending like milk and water, viewing

each other with kindly eyes.

"Ananda, there are these five cords of sensual pleasure. What

five? Forms cognizable by the eye that are desirable, lovely,

agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable

by the ear ... Odours cognizable by the nose ... Tastes

cognizable by the tongue ... Tactile objects cognizable by the

body that are desirable, lovely, agreeable, pleasing, sensually

enticing, tantalizing. These are the five cords of sensual pleasure.

The pleasure and joy that arise in dependence on these five cords

of sensual pleasure: this is called sensual pleasure.

"Though some may say. This is the supreme pleasure and joy

that beings experience/ I would not concede this to them. Why is

that? Because there is another kind of happiness more excellent

and sublime than that happiness. And what is that other kind of

happiness? Here, Ananda, secluded from sensual pleasures,

secluded from unwholesome states, a bhikkhu enters and dwells

in the first jhana, which is accompanied by thought and examination,

with rapture and happiness born of seclusion. This is that

other kind of happiness more excellent and sublime than the previous

kind of happiness.

"Though some may say, 'This is the supreme pleasure and joy

that beings experience' I would not concede this to them. Why is

that? Because there is another kind of happiness more excellent

and sublime than that happiness. And what is that other kind of

happiness? Here, Ananda, with the subsiding of thought and

examination, a bhikkhu enters and dwells in the second jhana,

which has internal confidence and unification of mind, is without

thought and -examination, and has rapture and happiness born of

concentration. This is that other kind of happiness more excellent

and sublime than the previous kind of happiness.

"Though some may say, 'This is the supreme pleasure and joy

that beings experience' I would not concede this to them. Why is

that? Because there is another kind of happiness more excellent

and sublime than that happiness. And what is that other kind of

happiness? Here, Ananda, with the fading away as well of rapture,

a bhikkhu dwells equanimous and, mindful and clearly

comprehending, he experiences happiness with the body; he

enters and dwells in the third jhana of which the noble ones

declare: 'He is equanimous, mindful, one who dwells happily.'

This is that other kind of happiness more excellent and sublime

than the previous kind of happiness.

"Though some may say, 'This is the supreme pleasure and joy

that beings experience' 1 would not concede this to them. Why I s

that? Because there is another kind of happiness more excellent

and sublime than that happiness. And what is that other kind of

happiness? Here, Ananda, with the abandoning of pleasure and

pain, and with the previous passing away of "joy and displeasure,

a bhikkhu enters and dwells in the fourth jhana, which is neither

painful nor pleasant and includes the purification of mindfulness

by equanimity. This is that other kind of happiness more excellent

and sublime than the previous kind of happiness. 247

"Though some may say. This is the supreme pleasure and joy

that beings experience,' I would not concede this to them.

Why is that? Because there is another kind of happiness more

excellent and sublime than that happiness. And what is that

other kind of happiness? Here, Ananda, with the complete transcendence

of perceptions of forms, with the passing away of perceptions

of sensory impingement, with nonattention to perceptions

of diversity, aware that 'space is infinite,' a bhikkhu enters

and dwells in the base of the infinity of space. This is that other

kind of happiness more excellent and sublime than the previous

kind of happiness.

"Though some may say, 'This is the supreme pleasure and joy

that beings experience,' I would not concede this to them. Why is

that? Because there is another kind of happiness more excellent

and sublime than that happiness. And what is that other kind of

happiness? Here, Ananda, by completely transcending the base

of the infinity of space, aware that 'consciousness is infinite,' a

bhikkhu enters and dwells in the base of the infinity of consciousness.

This is that other kind of happiness more excellent

and sublime than the previous kind of happiness.

"Though some may say, 'This is the supreme pleasure and joy

that beings experience,' I would not concede this to them. Why is

that? Because there is another kind of happiness more excellent

and sublime than that happiness. And what is that other kind of

happiness? Here, Ananda, by completely transcending the base

of the infinity of consciousness, aware that 'there is nothing,' a

bhikkhu enters and dwells in the base of nothingness. This

is that other kind of happiness more excellent and sublime than

the previous kind of happiness.

"Though some may say, 'This is the supreme pleasure and joy

that beings experience,' I would not concede this to them. Why is

that? Because there is another kind of happiness more excellent

and sublime than that happiness. And what is that other kind of

happiness? Here, Ananda, by completely transcending the base

of nothingness, a bhikkhu enters and dwells in the base of

neither-perception-nor-nonperception. This is that other kind of

happiness more excellent and sublime than the previous kind of

happiness.

"Though some may say. This is the supreme pleasure and joy

that beings experience/ I would not concede this to them. Why is

that? Because there is another kind of happiness more excellent

and sublime than that happiness. And what is that other kind of

happiness? Here, Ananda, by completely transcending the base

of neither-perception-nor-nonperception, a bhikkhu enters and

dwells in the cessation of perception and feeling. This is that

other kind of happiness more excellent and sublime than the

previous kind of happiness. 248

"Now it is possible, Ananda, that wanderers of other sects

might speak thus: 'The ascetic Gotama speaks of the cessation of

perception and feeling, and he maintains that it is included in

happiness. What is that? How is that?' When wanderers of other

sects speak thus, Ananda, they should be told: 'The Lord (Buddha),

friends, does not describe a state as included in happiness only

with reference to pleasant feeling. But rather, friends, wherever

happiness is found and in whatever way, the Tathagata describes

that as included in happiness.'" 249

20. Bhikkhus
"Bhikkhus, I have spoken of two kinds of feelings by [one]

method of exposition.... Thus, bhikkhus, the Dhamma has been

taught by me through [different] methods of exposition...."

(Complete as in the preceding sutta.)

269. Sivaka
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. Then the wanderer

Moliyasivaka approached the Lord (Buddha) and exchanged greetings

with him. 250 When they had concluded their greetings and

cordial talk, he sat down to one side and said to the Lord (Buddha):

"Master Gotama, there are some ascetics and brahmins who

hold such a doctrine and view as this: 'Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant,

all that is caused by what was done in the past.' 251 What

does Master Gotama say about this?"

"Some feelings, Sivaka, arise here originating from bile disorders:

that some feelings arise here originating from bile disorders

one can know for oneself, and that is considered to be true

in the world. Now when those ascetics and brahmins hold such

a doctrine and view as this, 'Whatever a person experiences,

whether it be pleasant or painful or neither-painful-nor-pleasant,

all that is caused by what was done in the past,' they overshoot

what one knows by oneself and they overshoot what is considered

to be true in the world. Therefore I say that this is wrong on

the part of those ascetics and brahmins. 252

"Some feelings, Sivaka, arise here originating from phlegm disorders

. . . originating from wind disorders. . . originating from an

imbalance [of the three] ... produced by change of climate ...

produced by careless behaviour ... caused by assault ...

produced as the result of kamma: how some feelings arise here

produced as the result of kamma one can know for oneself, and

that is considered to be true in the world. 253 Now when those

ascetics and brahmins hold such a doctrine and view as this,

'Whatever a person experiences, whether it be pleasant or

painful or neither-painful-nor-pleasant, all that is caused by what

was done in the past,' they overshoot what one knows by oneself

and they overshoot what is considered to be true in the world.

Therefore I say that this is wrong on the part of those ascetics and

brahmins."

When this was said, the wanderer Moliyasivaka said to the

Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master

Gotama!... From today let Master Gotama remember me as a lay

follower who has gone for refuge for life."

Bile, phlegm, and also wind.

Imbalance and climate too,

Carelessness and assault,

With kamma result as the eighth.

270. The Theme of the Hundred and Eight (Atthasata)
"Bhikkhus, I will teach you a Dhamma exposition on the theme

of the hundred and eight. Listen to that....

“And what, bhikkhus, is the Dhamma exposition on the theme

of the hundred and eight? I have spoken of two kinds of feelings

by [one] method of exposition; I have spoken of three kinds of

feelings by [another] method of exposition; I have spoken of five

kinds of feelings ... six kinds of feelings ... eighteen kinds of

feelings ... thirty-six kinds of feelings by [another] method of

exposition; and I have spoken of one hundred and eight kinds of

feelings by [still another] method of exposition.

“And what, bhikkhus, are the two kinds of feelings? Bodily

and mental. These are called the two kinds of feelings.

“And what, bhikkhus, are the three kinds of feelings? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling.

These are called the three kinds of feelings.

“And what, bhikkhus, are the five kinds of feelings? The pleasure

faculty, the pain faculty, the joy faculty, the displeasure faculty,

the equanimity faculty. These are called the five kinds of feelings. 254

“And what, bhikkhus, are the six kinds of feelings? Feeling

born of eye-contact ... feeling born of mind-contact. These are

called the six kinds of feeling.

“And what, bhikkhus, are the eighteen kinds of feelings? Six

examinations accompanied by joy, six examinations accompanied

by displeasure, six examinations accompanied by equanimity.

These are called the eighteen kinds of feelings. 255

"And what, bhikkhus, are the thirty-six kinds of feelings? Six

types of joy based on the household life, six types of joy based on

renunciation; six types of displeasure based on the household life,

six types of displeasure based on renunciation; six types of equanimity

based on the household life, six types of equanimity based

on renunciation. These are called the thirty-six kinds of feelings. 256

"And what, bhikkhus, are the hundred and eight kinds of feelings?

The [above] thirty-six feelings in the past, the [above] thirtysix

feelings in the future, the [above] thirty-six feelings at present.

These are called the hundred and eight kinds of feelings.

"This, bhikkhus, is the Dhamma exposition on the theme of the

hundred and eight."

271. A Certain Bhikkhu (Annatarabhikku)
Then a certain bhikkhu approached the Lord (Buddha), paid homage

to him, sat down to one side, and said to him: "Venerable sir,

what now is feeling? What is the origin of feeling? What is the

way leading to the origination of feeling? What is the cessation of

feeling? What is the way leading to the cessation of feeling? What

is the gratification in feeling? What is the danger? What is the

escape?" [233]

"There are, bhikkhu, these three feelings: pleasant feeling,

painful feeling, neither-painful-nor-pleasant feeling. This is

called feeling. With the arising of contact there is the arising of

feeling. Craving is the way leading to the origination of feeling.

With the cessation of contact there is the cessation of feeling. This

Noble Eightfold Path is the way leading to the cessation of feeling;

that is, right view. . . right concentration.

"The pleasure and joy that arise in dependence on feeling: this

is the gratification in feeling. That feeling is impermanent, suffering,

and subject to change: this is the danger in feeling. The

removal and abandonment of desire and lust for feeling: this is

the escape from feeling."

272. Before (Pubba sans. Poorv)
"Bhikkhus, before my enlightenment, while I was still a bodhisatta,

not yet fully enlightened, it occurred to me: "What now is

feeling? What is the origin of feeling? What is the way leading to

the origination of feeling? What is the cessation of feeling? What

is the way leading to the cessation of feeling? What is the gratification

in feeling? What is the danger? What is the escape?"

"Then, bhikkhus, it occurred to me: 'There are these three feelings

... ( all as in preceding suit a). . . this is the escape from feeling.'"

273. Knowledge (Nana sans. Gyan)
"'These are feelings': thus, bhikkhus, in regard to things unheard

before, there arose in me vision, knowledge, wisdom, true

knowledge, and light.

'"This is the origin of feeling': thus, bhikkhus, in regard to

things unheard before, there arose in me vision. . . and light.

'"This is the way leading to the origination of feeling': thus,

bhikkhus, in regard to things unheard before, there arose in me

vision. . . and light.

"'This is the cessation of feeling': thus, bhikkhus, in regard to

things unheard before, there arose in me vision ... and light.

"'This is the way leading to the cessation of feeling': thus,

bhikkhus, in regard to things unheard before, there arose in me

vision. . . and light.

"'This is the gratification in feeling' ... 'This is the danger in

feeling' ... 'This is the escape from feeling': thus, bhikkhus, in

regard to things unheard before, there arose in me vision, knowledge,

wisdom, true knowledge, and light."

274. A Number of Bhikkhus (Sambahulabhikku)
(Identical with §271 except that "a number of bhikkhus" are the interlocutors rather than "a certain bhikkhu”)

275. Ascetics and Brahmins (1) (Samanabrahmana1)
"Bhikkhus, there are these three feelings. What three? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling.

"Those ascetics or brahmins, bhikkhus, who do not understand

as they really are the gratification, the danger, and the escape in

the case of these three feelings: 258 these I do not consider to be

ascetics among ascetics or brahmins among brahmins, and these

venerable ones do not, by realizing it for themselves with direct

knowledge, in this very life enter and dwell in the goal of asceticism

or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand

these things as they really are: these I consider to be ascetics

among ascetics and brahmins among brahmins, and these venerable ones,

by realizing it for themselves with direct knowledge,

in this very life enter and dwell in the goal of asceticism and the

goal of brahminhood."

276. Ascetics and Brahmins (2) (Samanabrahmana2)
"Those ascetics or brahmins, bhikkhus, who do not understand as

they really are the origination and the passing away, the gratification,

the danger, and the escape in the case of these three feelings:

these I do not consider to be ascetics among ascetics or brahmins

among brahmins, and these venerable ones do not, by realizing

it for themselves with direct knowledge, in this very life enter

and dwell in the goal of asceticism or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand

these things as they really are: these I consider to be ascetics

among ascetics and brahmins among brahmins, and these venerable ones,

by realizing it for themselves with direct knowledge,

in this very life enter and dwell in the goal of asceticism and the

goal of brahminhood."

277. Ascetics and Brahmins (3) (Samanabrahmana3)
"Those ascetics or brahmins, bhikkhus, who do not understand

feeling, its origin, its cessation, and the way leading to its cessation:

these I do not consider to be ascetics among ascetics. . . nor

do they enter and dwell in the goal of asceticism or the goal of

brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand

feeling, its origin, its cessation, and the way leading to its cessation:

these I consider to be ascetics among ascetics ... and they

enter and dwell in the goal of asceticism and the goal of brahminhood."

278. Simple Version (Suddhika)
"Bhikkhus, there are these three feelings. What three? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling." 259

279. Spiritual
"Bhikkhus, there is carnal rapture, there is spiritual rapture,

there is rapture more spiritual than the spiritual. There is carnal

happiness, there is spiritual happiness, there is happiness more

spiritual than the spiritual. There is carnal equanimity, there is

spiritual equanimity, there is equanimity more spiritual than the

spiritual. There is carnal deliverance, there is spiritual deliveries,

there is deliverance more spiritual than the spiritual.

“And what, bhikkhus, is carnal rapture? There are, bhikkhus,

these five cords of sensual pleasure. What five? Forms cognizable

by the eye. . . tactile objects cognizable by the body that are desirable,

lovely, agreeable, pleasing, sensually enticing, tantalizing.

These are the five cords of sensual pleasure. The rapture that

arises in dependence on these five cords of sensual pleasure: this

is called carnal rapture.

"And what, bhikkhus, is spiritual rapture? Here, secluded

from sensual pleasures, secluded from unwholesome states, a

bhikkhu enters and dwells in the first jhana, which is accompanied

by thought and examination, with rapture and happiness

born of seclusion. With the subsiding of thought and examination,

he enters and dwells in the second jhana, which has internal

confidence and unification of mind, is without thought and

examination, and has rapture and happiness born of concentration.

This is called spiritual rapture.

"And what, bhikkhus, is rapture more spiritual than the spiritual?

When a bhikkhu whose taints are destroyed reviews his

mind liberated from lust, liberated from hatred, liberated from

delusion, there arises rapture. This is called rapture more spiritual

than the spiritual. 260

"And what, bhikkhus, is carnal happiness? There are, bhikkhus,

these five cords of sensual pleasure. What five? Forms cognizable

by the eye. . . tactile objects cognizable by the body that are desirable,

lovely, agreeable, pleasing, sensually enticing, tantalizing.

These are the five cords of sensual pleasure. The happiness that

arises in dependence on these five cords of sensual pleasure: this

is called carnal happiness.

"And what, bhikkhus, is spiritual happiness? Here, bhikkhus,

secluded from sensual pleasures ... a bhikkhu enters and dwells

in the first jhana ... the second jhana.... With the fading away as

well of rapture, he dwells equanimous and, mindful and clearly

comprehending, he experiences happiness with the body; he

enters and dwells in the third jhana of which the noble ones

declare: 'He is equanimous, mindful, one who dwells happily.

This is called spiritual happiness.

"And what, bhikkhus, is happiness more spiritual than the

spiritual? When a bhikkhu whose taints are destroyed reviews

his mind liberated from lust, liberated from hatred, liberated

from delusion, there arises happiness. This is called happiness

more spiritual than the spiritual.

"And what, bhikkhus, is carnal equanimity? There are,

bhikkhus, these five cords of sensual pleasure. What five? Forms

cognizable by the eye ... tactile objects cognizable by the body

that are desirable, lovely, agreeable, pleasing, sensually enticing,

tantalizing. These are the five cords of sensual pleasure. The

equanimity that arises in dependence on these five cords of sensual

pleasure: this is called carnal equanimity.

"And what, bhikkhus, is spiritual equanimity? With the abandoning

of pleasure and pain, and with the previous passing

away of joy and displeasure, a bhikkhu enters and dwells in the

fourth jhana, which is neither painful nor pleasant and includes

the purification of mindfulness by equanimity.

"And what, bhikkhus, is equanimity more spiritual than the

spiritual? When a bhikkhu whose taints are destroyed reviews

his mind liberated from lust, liberated from hatred, liberated

from delusion, there arises equanimity. This is called equanimity

more spiritual than the spiritual.

"And what, bhikkhus, is carnal deliverance? Deliverance connected

with the form sphere is carnal deliverance.

"And what, bhikkhus, is spiritual deliverance? Deliverance

connected with the formless sphere is spiritual deliverance. 261

"And what, bhikkhus, is deliverance more spiritual than the

spiritual? When a bhikkhu whose taints are destroyed reviews

his mind liberated from lust, liberated from hatred, liberated

from delusion, there arises deliverance. This is called deliverance

more spiritual than the spiritual."

1. First Repetition Series
(To Anuruddha: (i) The Dark Side)

280. Women (Matugama)
"Bhikkhus, when a woman possesses five factors she is extremely

disagreeable to a man. What five? She is not beautiful, not

wealthy, not virtuous; she is lethargic; and she does not beget

children. When a woman possesses these five factors she is

extremely disagreeable to a man.

"Bhikkhus, when a woman possesses five factors she is

extremely agreeable to a man. What five? She is beautiful,

wealthy, and virtuous; she is clever and industrious; and she

begets children. When a woman possesses these five factors she

is extremely agreeable to a man."

281. Men (Purisa)
"Bhikkhus, when a man possesses five factors he is extremely

disagreeable to a woman. What five? He is not handsome, not

wealthy, not virtuous; he is lethargic; and he does not beget children.

When a man possesses these five factors he is

extremely disagreeable to a woman.

"Bhikkhus, when a man possesses five factors he is extremely

agreeable to a woman. What five? He is handsome, wealthy, and

virtuous; he is clever and industrious; and he begets children.

When a man possesses these five factors he is extremely agreeable

to a woman."

282. Peculiar (Avenikadukkha)
"Bhikkhus, there are five kinds of suffering peculiar to

women, 262 which women experience but not men. What five?

"Here, bhikkhus, even when young, a woman goes to live with

her husband's family and is separated from her relatives. This is

the first kind of suffering peculiar to women....

"Again, a woman is subject to menstruation. This is the second

kind of suffering peculiar to women. . ..

"Again, a woman becomes pregnant. This is the third kind of

suffering peculiar to women. . ..

"Again, a woman gives birth. This is the fourth kind of suffering

peculiar to women....

"Again, a woman is made to serve a man. This is the fifth kind

of suffering peculiar to women....

"These, bhikkhus, are the five kinds of suffering peculiar to

women, which women experience but not men."

283. Three Qualities (Tihidhammehi)
"Bhikkhus, when a woman possesses three qualities, with the

breakup of the body, after death, she is generally reborn in a state

of misery, in a bad destination, in the nether world, in hell. What

are the three? Here, bhikkhus, in the morning a woman dwells at

home with her heart obsessed by the taint of selfishness; at noon

she dwells at home with her heart obsessed by envy; in the

evening she dwells at home with her heart obsessed by sensual

lust. When a woman possesses these three qualities. . . she is generally

reborn in a state of misery ... in hell."

284. Angry (Kodhana)
Then the Venerable Anuruddha approached the Lord (Buddha) ...

and said to him: 263 "Here, venerable sir, with the divine eye, which

is purified and surpasses the human, I see women, with the breakup of the body, after death, being reborn in a state of misery, in a

bad destination, in the nether world, in hell. When a woman possesses how many qualities, venerable sir, is she reborn thus?"

“When, Anuruddha, a woman possesses five qualities, with

the breakup of the body, after death, she is reborn in a state of

misery, in a bad destination, in the nether world, in hell. What

five?

“She is without faith, shameless, unafraid of wrongdoing, angry,

unwise. When a woman possesses these five qualities [241] she is

reborn in a state of misery ... in hell."

285-292. Malicious, Etc.
"When, Anuruddha, a woman possesses five qualities, with the

breakup of the body, after death, she is reborn in a state of misery,

in a bad destination, in the nether world, in hell. What five?

"She is without faith, shameless, unafraid of wrongdoing,

malicious, [envious ... stingy ... of loose conduct ... immoral ...

unlearned ... lazy ... muddle-minded,] 264 unwise. When a

woman possesses these five qualities she is reborn in a state of

misery ... in hell."

293. The Five (Pancavera)
"When, Anuruddha, a woman possesses five qualities, with the

breakup of the body, after death, sheds reborn in a state of misery,

in a bad destination, in the nether world, in hell. What are

the five?

"She destroys life, takes what is not given, engages in sexual

misconduct, speaks falsehood, and indulges in wine, liquor, and

intoxicants that cause negligence. When a woman possesses

these five qualities she is reborn in a state of misery ... in hell."

2. Second Repetition Series
(To Anuruddha: (ii) The Bright Side)

294. Without Anger (Akkodhana)
Then the Venerable Anuruddha approached the Lord (Buddha) ...

and said to him: "Here, venerable sir, with the divine eye, which

is purified and surpasses the human, I see women, with the

breakup of the body, after death, being reborn in a good destination,

in a heavenly world. When a woman' possesses how many

qualities, venerable sir, is she reborn thus?"

"When, Anuruddha, a woman possesses five qualities, with

the breakup of the body, after death, she is reborn in a good destination,

in a heavenly world. What are the five?

"She has faith, she has a sense of shame, she is afraid of wrongdoing,

she is without anger, she is wise. When a woman possesses

these five qualities she is reborn in a good destination, in

a heavenly world."

295-302. Without Malice, Etc.
"When, Anuruddha, a woman possesses five qualities, with the

breakup of the body, after death, she is reborn in a good destination,

in a heavenly world. What are the five?

"She has faith, she has a sense of shame, she is afraid of wrongdoing,

she is without malice, [without envy. . . not stingy. . . not

of loose conduct ... virtuous ... learned ... energetic ... mindful 265,

wise. When a woman possesses these five qualities she is

reborn in a good destination, in a heavenly world."

303. The Five Precepts (Pancasila)
"When, Anuruddha, a woman possesses five qualities, with the

breakup of the body, after death, she is reborn in a good destination,

in a heavenly world. What are the five?

"She abstains from the destruction of life, abstains from taking

what is not given, abstains from sexual misconduct, abstains

from false speech, abstains from wine, liquor, and intoxicants

that cause negligence. When a woman possesses these five qualities,

with the breakup of the body, after death, she is reborn in a

good destination, in a heavenly world."

304. Confident (Visarada)
"Bhikkhus, there are five powers of a woman. What are the five?

The power of beauty, the power of wealth, the power of relatives.

the power of sons, the power of virtue. These are the five powers

of a woman. When a woman possesses these five powers, she

dwells confident at home."

305. Having Won Over (Pasayha)
"Bhikkhus, there are five powers of a woman.... (as above) ...

When a woman possesses these five powers, she dwells at home

having won over her husband." 266

306. Under Her Control (Abhibhuyya)
"Bhikkhus, there are five powers of a woman.... (as above) ...

When a woman possesses these five powers, she abides with her

husband under her control."

307. One (Eka)
"Bhikkhus, when a man possesses one power, he abides with a

woman under his control. What is that one power? The power of

authority. When a woman has been overcome by the power of

authority, neither the power of beauty can rescue her, nor the

power of wealth, nor the power of relatives, nor the power of

sons, nor the power of virtue."

308. In That Respect (Anga)
"Bhikkhus, there are these five powers of a woman. What are the

five? The power of beauty, the power of wealth, the power of

relatives, the power of sons, the power of virtue.

"If, bhikkhus, a woman possesses the power of beauty but not

the power of wealth, then she is deficient in that respect. But if

she possesses the power of beauty and the power of wealth too,

then she is complete in that respect.

"If, bhikkhus, a woman possesses the powers of beauty and

wealth, but not the power of relatives, then she is deficient in that

respect. But if she possesses the powers of beauty and wealth,

and the power of relatives too, then she is complete in that

respect.

"If, bhikkhus, a woman possesses the powers of beauty.

wealth, and relatives, but not the power of sons, then she is deficient

in that respect. But if she possesses" the powers of beauty,

wealth, and relatives, and the power of sons too, then she is complete

in that respect.

“If, bhikkhus, a woman possesses the powers of beauty,

wealth, relatives, and sons, but not the power of virtue, then she

is deficient in that respect. But if she possesses the powers of

beauty, wealth, relatives, and sons, and the power of virtue too,

then she is complete in that respect.

“These are the five powers of a woman."

309. They Expel (Nasenti)
"Bhikkhus, there are these five powers of a woman ...

the power of virtue.

"If, bhikkhus, a woman possesses the power of beauty but not

the power of virtue, they expel her; they do not accommodate her

in the family. 267

"If, bhikkhus, a woman possesses the powers of beauty and

wealth, but not the power of virtue, they expel her; they do not

accommodate her in the family.

"If, bhikkhus, a woman possesses the powers of beauty,

wealth, and relatives, but not the power of virtue, they expel her;

they do not accommodate her in the family.

"If, bhikkhus, a woman possesses the powers of beauty,

wealth, relatives, and sons, but not the power of virtue, they

expel her; they do not accommodate her in the family.

"If, bhikkhus, a woman possesses the power of virtue but not

the power of beauty, they accommodate her in the family; they

do not expel her. 268

"If, bhikkhus, a woman possesses the power of virtue but not

the power of wealth, they accommodate her in the family; they

do not expel her.

"If, bhikkhus, a woman possesses the power of virtue but not

the power of relatives, they accommodate her in the family; they

do not expel her.

"If, bhikkhus, a woman possesses the power of virtue but not

the power of sons, they accommodate her in the family; they do

not expel her.

"These are the five powers of a woman."

310.The Cause (Hetu)
"Bhikkhus, there are these five powers of a woman ... the power

of virtue.

"Bhikkhus, it is not because of the power of beauty, or the

power of wealth, or the power of relatives, or the power of sons,

that with the breakup of the body, after death, a woman is reborn

in a good destination, in a heavenly world. It is because of the

power of virtue that a woman is reborn in a good destination, in

a heavenly world.

"These are the five powers of a woman."

311. Situations (Thana)
"Bhikkhus, there are five situations that are difficult to obtain for

a woman who has not done merit. What are the five?

"She may wish: 'May I be born into a suitable family!' This is

the first situation that is difficult to obtain for a woman who has

not done merit.

"She may wish: 'Having been born into a suitable family, may

I marry into a suitable family!' This is the second situation. . ..

"She may wish: 'Having been born into a suitable family and

having married into a suitable family, may I dwell at home without

a rival!' 269 This is the third situation....

"She may wish: 'Having been born into a suitable family ...

dwelling at home without a rival, may I bear sons!' This is the

fourth situation.... [250]

"She may wish: 'Having been born into a suitable family ...

having borne sons, may I abide with my husband under my control!'

This is the fifth situation....

"These are the five situations that are difficult to obtain for a

woman who has not done merit.

"Bhikkhus, there are five situations that are easy to obtain for a

woman who has done merit. What are the five?

"She may wish: 'May I be born into a suitable family!' This is

the first situation....

"She may wish: 'Having been born into a suitable family ...

having borne sons, may I abide with my husband under my control!'

This is the fifth situation....

"These are the five situations that are easy to obtain for a

woman who has done merit."

312. Confident (Pancasilavisarada)
"Bhikkhus, when a woman possesses five qualities she dwells

confident at home. What are the five? She abstains from the

destruction of life, abstains from taking what is not given,

abstains from sexual misconduct, abstains from false speech,

abstains from wine, liquor, and intoxicants that cause negligence.

When a woman possesses these five qualities she dwells confident at home."

313. Growth (Vaddhi)
"Bhikkhus, growing in five areas of growth, a woman noble disciple

grows with a noble growth, and she acquires the essence,

acquires the best, of this bodily existence. What are the five? She

grows in faith, in virtue, in learning, in generosity, and in wisdom.

Growing in these five areas of growth, a woman noble disciple

grows with a noble growth, and she acquires the essence,

acquires the best, of this bodily existence.

"When she grows here in faith and virtue,

In wisdom, generosity, and learning.

The virtuous woman lay disciple

Acquires right here the essence for herself."

314. A Question on Nibbana (Nibbanapanha sans. Nirvana-prashn)
On one occasion the Venerable Sariputta was dwelling in

Magadha at Nalakagama. Then the wanderer Jambukhadaka 271

approached the Venerable Sariputta and exchanged greetings

with him. When they had concluded their greetings and cordial

talk, he sat down to one side and said to the Venerable Sariputta:

"Friend Sariputta, it is said, 'Nibbana, Nibbana.' What now is

Nibbana?"

"The destruction of lust, the destruction of hatred, the destruction

of delusion: this, friend, is called Nibbana. 271

"But, friend, is there a path, is there a way for the realization of

this Nibbana?"

"There is a path, friend, there is a way for the realization of this

Nibbana." [252]

"And what, friend, is that path, what is that way for the realization

of this Nibbana?"

"It is, friend, this Noble Eightfold Path; that is, right view, right

intention, right speech, right action, right livelihood, right effort,

right mindfulness, right concentration. This is the path, friend,

this is the way for the realization of this Nibbana."

"Excellent is the path, friend, excellent is the way for the realization

of this Nibbana. And it is enough, friend Sariputta, for

diligence."

315. Arahantship Questions (Arahattapanha sans. Arihant-prashn)
"Friend Sariputta, it is said, 'arahantship, arahantship.' What

now is arahantship?"

"The destruction of lust, the destruction of hatred, the destruction

of delusion: this, friend, is called arahantship."

"But, friend, is there a path, is there a way for the realization of

this arahantship?"

"There is a path, friend, there is a way for the realization of this

arahantship."

"And what, friend, is that path, what is that way for the realization

of this arahantship?"

"It is, friend, this Noble Eightfold Path; that is, right view ...

right concentration. This is the path, friend, this is the way for the

realization of this arahantship."

"Excellent is the path, friend, excellent is the way for the realization

of this arahantship. And it is enough, friend Sariputta, for

diligence."

316. Proponents of Dhamma (Dhammavadipanha sans. Dhammavadi-prashn)
"Friend Sariputta, who are the proponents of Dhamma in the

world? Who are practising well in the world? Who are the fortunate

ones in the world?"

"Those, friend, who teach the Dhamma for the abandonment

of lust, for the abandonment of hatred, for the abandonment

of delusion: they are the proponents of Dhamma in the

world. Those who are practising for the abandonment of lust, for

the abandonment of hatred, for the abandonment of delusion:

they are practising well in the world. Those for whom lust,

hatred, and delusion have been abandoned, cut off at the root,

made like palm stumps, obliterated so that they are no more subject

to future arising: they are the fortunate ones in the world." 272

"But, friend, is there a path, is there a way for the abandonment

of this lust, hatred, and delusion?"

"There is a path, friend, there is a way for the abandonment of

this lust, hatred, and delusion."

"And what, friend, is that path...?"

"It is, friend, this Noble Eightfold Path...."

"Excellent is the path, friend, excellent is the way for the abandonment of this lust, hatred, and delusion. And it is enough,

friend Sariputta, for diligence."

317.For What Purpose? (Kimatthiya sans. Kim-arthya)
"For what purpose, friend Sariputta, is the holy life lived under

the ascetic Gotama?"

"It is, friend, for the full understanding of suffering that the

holy life is lived under the Lord (Buddha)."

"But, friend, is there a path, is there a way for the full understanding

of this suffering?"

"There is a path, friend, there is a way ... this Noble

Eightfold Path...."

318. Consolation (Assasappatta)
"Friend Sariputta, it is said, 'one who has attained consolation,

one who has attained consolation.' In what way, friend, has one

attained consolation?" 273

"When, friend, a bhikkhu understands as it really is the origin

and the passing away, the gratification, the danger, and the

escape in the case of the six bases for contact, in this way he has

attained consolation."

"But, friend, is there a path, is there a way for the realization of

this consolation?"

"There is a path, friend, there is a way . . . this Noble Eightfold

Path...."

319. Supreme Consolation (Paramassasappatta)
"Friend Sariputta, it is said, 'one who has attained supreme consolation,

one who has attained supreme consolation.' In what

way, friend, has one attained supreme consolation?"

"When, friend, having understood as it really is the origin

and the passing away, the gratification, the danger, and the

escape in the case of the six bases for contact, a bhikkhu is liberated

by nonclinging, in this way he has attained supreme

consolation."

“But, friend, is there a path, is there a way for the realization of

this supreme consolation?"

“There is a path, friend, there is a way ... this Noble Eightfold

Path...."

320. Sensations Questions (Vedanapanha sans. Vedana-prashn)
"Friend Sariputta, it is said, 'feeling, feeling.' What now is feeling?"

“There are, friend, these three feelings: pleasant feeling,

painful feeling, neither-painful-nor-pleasant feeling. These are

the three feelings."

“But, friend, is there a path, is there a way for the full understanding

of these three feelings?"

“There is a path, friend, there is a way. . . this Noble Eightfold

Path...."

321. Taints Questions(Asavapanha sans. Ashrav-prasn)
“Friend Sariputta, it is said, 'taint, taint.' What now is a taint?"

“There are, friend, these three taints: the taint of sensuality, the

taint of existence, the taint of ignorance. These are the three

taints."

“But, friend, is there a path, is there a way for the abandonment

of these three taints?"

“There is a path, friend, there is a way ... this Noble Eightfold

Path...."

322. Ignorance Questions (Avijjapanha sans. Avidya-prasn)
“Friend Sariputta, it is said, 'ignorance, ignorance.' What now is

ignorance?"

“Not knowing suffering, not knowing the origin of suffering,

not knowing the cessation of suffering, not knowing the way

leading to the cessation of suffering. This is called ignorance."

“But, friend, is there a path, is there a way for the abandonment

of this ignorance?"

'There is a path, friend, there is a way ... this Noble Eightfold

path...."

323. Craving Questions(Tanhapanha sans. Trishna-prashn)
"Friend Sariputta, it is said, 'craving, craving.' What now is craving?"

"There are, friend, these three kinds of craving: craving for sensual

pleasures, craving for existence, craving for extermination.

These are the three kinds of craving."

"But, friend, is there a path, is there a way for the abandonment

of this craving?"

"There is a path, friend, there is a way ... this Noble Eightfold

Path...."

324. Flood Questions( Oghapanha)
"Friend Sariputta, it is said, 'flood, flood.' What now is a flood?"

"There are, friend, these four floods: the flood of sensuality, the

flood of existence, the flood of views, the flood of ignorance.

These are the four floods."

"But, friend, is there a path, is there a way for the abandonment

of these four floods?"

"There is a path, friend, there is a way ... this Noble Eightfold

Path....".

325. Clinging Questions(Upadanapanha)
"Friend Sariputta, it is said, 'clinging, clinging.' What now is

clinging?"

"There are, friend, these four kinds of clinging: clinging to sensual

pleasures, clinging to views, clinging to rules and vows,

clinging to a doctrine of self. These are the four kinds of clinging."

"But, friend, is there a path, is there a way for the abandonment

of these four kinds of clinging?"

"There is a path, friend, there is a way ... this Noble Eightfold

Path...."

326. Existence Questions(Bhavapanha sans. Bhava-prashn)
"Friend Sariputta, it is said, 'existence, existence.' What now is

existence?"

"There are, friend, these three kinds of existence: sense-sphere

existence, form-sphere existence, formless-sphere existence.

These are the three kinds of existence."

"But, friend, is there a path, is there a way for the full understanding of these three kinds of existence?"

"There is a path, friend, there is a way ... this Noble Eightfold

Path."

327. Suffering Questions(Dukkhapanha)
"Friend Sariputta, it is said, 'suffering, suffering.' What now is

suffering?"

"There are, friend, these three kinds of suffering: the suffering

due to pain, the suffering due to formations, the suffering due to

change. These are the three kinds of suffering." 274

"But, friend, is there a path, is there a way for the full understanding of these three kinds of suffering?"

"There is a path, friend, there is a way ... this Noble Eightfold

Path..."

328. Body Identity Questions( Sakkayapanha)
"Friend Sariputta, it is said, 'identity, identity.' What now is

identity?"

"These five aggregates subject to clinging, friend, have been

called identity by the Lord (Buddha); that is, the form aggregate

subject to clinging, the feeling aggregate subject to clinging, the

perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, [260] the consciousness aggregate subject to clinging. These five aggregates subject to clinging have been called identity by the Lord (Buddha)."

"But, friend, is there a path, is there a way for the full understanding of this identity?"

"There is a path, friend, there is a way for the full understanding of this identity."

"And what, friend, is that path, what is that way for the full

understanding of this identity."

"It is, friend, this Noble Eightfold Path; that is, right view ...

right concentration. This is the path, friend, this is the way for the

full understanding of this identity."

"Excellent is the path, friend, excellent is the way for the full

understanding of this identity. And it is enough, friend Sariputta

for diligence."

329. Difficult to Do Questions(Dukkarapanha sans. Dushkar-prashn)
"Friend Sariputta, what is difficult to do in this Dhamma and

Discipline?"

"Going forth, friend, is difficult to do in this Dhamma and

Discipline."

"What, friend, is difficult to do by one who has gone forth?"

"To find delight, friend, is difficult to do by one who has gone

forth."

"What, friend, is difficult to do by one who has found delight?"

"Practice in accordance with the Dhamma, friend, is difficult to

do by one who has found delight."

"But, friend, if a bhikkhu is practising in accordance with the

Dhamma, would it take him long to become an arahant?"

"Not long, friend." 275

330-331 Questions by Samandaka Etc.
On one occasion the Venerable Sariputta was dwelling among

the Vajjians at Ukkacela. Then the wanderer Samandaka

approached the Venerable Sariputta and exchanged greetings

with him. When they had concluded their greetings and cordial

talk, he sat down to one side and said to the Venerable Sariputta:

"Friend Sariputta, it is said, 'Nibbana, Nibbana.' What now is

Nibbana?"...

(The remainder of this samyutta is identical with the preceding ones 314-329

except for the identity of the interlocutor Samandaka.)

"But, friend, if a bhikkhu is practising in accordance with the

Dhamma, would it take him long to become an arahant?"

"Not long, friend."

332. The First Jhana/Trance Questions (Pathamajhanapanha sans. Pratham-dhyan-prashn)
On one occasion the Venerable Mahamoggallana was dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park. [263] There the

Venerable Mahamoggallana addressed the bhikkhus thus:

"Friends, bhikkhus!" 276

"Friend!" those bhikkhus replied. The Venerable Mahamoggallana said this:

"Here, friends, while I was alone in seclusion, a reflection arose

in my mind thus: 'It is said, "the first jhana, the first jhana." What

now is the first jhana?'

"Then, friends, it occurred to me: 'Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu

enters and dwells in the first jhana, which is accompanied by

thought and examination, with rapture and happiness born of

seclusion. This is called the first jhana.'

"Then, friends, secluded from sensual pleasures, secluded

from unwholesome states, I entered and dwelt in the first

jhana.... While I dwelt therein perception and attention accompanied by sensuality assailed me. 277

"Then, friends, the Lord (Buddha) came to me by means of spiritual power and said this: 'Moggallana, Moggallana, do not be

negligent, brahmin, regarding the first jhana. Steady your mind

in the first jhana, unify your mind in the first jhana, concentrate

your mind in the first jhana.' Then, friends, on a later occasion,

secluded from sensual pleasures, secluded from unwholesome

states, I entered and dwelt in the first jhana, which is accompanied by thought and examination, with rapture and happiness

born of seclusion.

"If, friends, one speaking rightly could say of anyone: 'He is a £

disciple who attained to greatness of direct knowledge 278 with

the assistance of the Teacher,' it is of me that one could rightly

say this."

333. The Second Jhana Questions (Dutiyajhanapanha sans. Dvitiya-dhyan-prashn)
... "Here, friends, while I was alone in seclusion, a reflection

arose in my mind thus: 'It is said, "the second jhana, the second

jhana." What now is the second jhana?' 279

"Then, friends, it occurred to me: 'Here, [264] with the subsiding of thought and examination, a bhikkhu enters and dwells in

the second jhana, which has internal confidence and unification

of mind, is without thought and examination, and has rapture

and happiness born of concentration. This is called the second

jhana.'

"Then, friends, with the subsiding of thought and examination,

I entered and dwelt in the second jhana.... While I dwelt therein

perception and attention accompanied by thought and examination assailed me.

"Then, friends, the Lord (Buddha) came to me by means of spiritual power and said this: 'Moggallana, Moggallana, do not be

negligent, brahmin, regarding the second jhana. Steady your

mind in the second jhana, unify your mind in the second jhana,

concentrate your mind in the second jhana.' Then, on a later occasion, with the subsiding of thought and examination, I entered

and dwelt in the second jhana, which has internal confidence and

unification of mind, is without thought and examination, and has

rapture and happiness born of concentration.

"If, friends, one speaking rightly could say of anyone: 'He is a

disciple who attained to greatness of direct knowledge with the

assistance of the Teacher,' it is of me that one could rightly say

this."

334. The Third Jhana Questions (Tatiyajhanapanha sans. Tritiya-dhyan-prashn)
"Here, friends, while I was alone in seclusion, a reflection

arose in my mind thus: 'It is said, "the third jhana, the third

jhana." What now is the third jhana?'

"Then, friends, it occurred to me: 'Here, with the fading away

as well of rapture, a bhikkhu dwells equanimous and, mindful

and clearly comprehending, he experiences happiness with the

body; he enters and dwells in the third jhana of which the noble

ones declare: “He is equanimous, mindful, one who dwells happily." This is called the third jhana.'

"Then, friends, with the fading away as well of rapture ... I

entered and dwelt in the third jhana. ... While I dwelt therein perception and attention accompanied by rapture assailed me.

"Then, friends, the Lord (Buddha) came to me by means of spiritual power and said this: 'Moggallana, Moggallana, do not be

negligent, brahmin, regarding the third jhana. Steady your mind

in the third jhana, unify your mind in the third jhana, concentrate

your mind in the third jhana.' Then, on a later occasion, with the

fading away as well of rapture, I dwelt equanimous and, mindful and clearly comprehending, I experienced happiness with the

body; I entered and dwelt in the third jhana of which the noble

ones declare: 'He is equanimous, mindful, one who dwells happily.'

"If, friends, one speaking rightly could say of anyone: 'He is a

disciple who attained to greatness of direct knowledge with the

assistance of the Teacher,' it is of me that one could rightly say

this."

335. The Fourth Jhana Questions (Catutthajhanapanha sans. Caturth-dhyan-prashn)
... "Here, friends, while I was alone in seclusion, a reflection

arose in my mind thus: 'It is said, "the fourth jhana, the fourth

jhana." What now is the fourth jhana?'

"Then, friends, it occurred to me: 'Here, with the abandoning

of pleasure and pain, and with the previous passing away of joy

and displeasure, a bhikkhu enters and dwells in the fourth jhana,

which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called the fourth

jhana.'

"Then, friends, with the abandoning of pleasure and pain ... I

entered and dwelt in the fourth jhana.... While I dwelt therein

perception and attention accompanied by happiness assailed me.

"Then, friends, the Lord (Buddha) came to me by means of spiritual power and said this: 'Moggallana, Moggallana, do not be

negligent, brahmin, regarding the fourth jhana. Steady your mind

in the fourth jhana, unify your mind in the fourth jhana, concentrate your mind in the fourth jhana.' Then, on a later occasion,

with the abandoning of pleasure and pain, and with the previous

passing away of joy and displeasure, [266] I entered and dwelt in

the fourth jhana, which is neither painful nor pleasant and

includes the purification of mindfulness by equanimity.

"If, friends, one speaking rightly could say of anyone: 'He is a

disciple who attained to greatness of direct knowledge with the

assistance of the Teacher,' it is of me that one could rightly say

this."

336. The Base of the Infinity of Space Questions (Akasanancayatanapanha sans. Akash-anant-ayatana-prashn )
... "Here, friends, while I was alone in seclusion, a reflection

arose in my mind thus: 'It is said, "the base of the infinity of

space, the base of the infinity of space." What now is the base of

the infinity of space?'

"Then, friends, it occurred to me: 'Here, with the complete

transcendence of perceptions of forms, with the passing away of

perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that "space is infinite," a bhikkhu

enters and dwells in the base of the infinity of space. This is

called the.base of the infinity of space.'

"Then, friends, with the complete transcendence of perceptions

of forms ... I entered and dwelt in the base of the infinity of

space. While I dwelt therein perception and attention accompanied by forms assailed me.

"Then, friends, the Lord (Buddha) came to me by means of spiritual power and said this: 'Moggallana, Moggallana, do not be

negligent, brahmin, regarding the base of the infinity of space.

Steady your mind in the base of the infinity of space, unify your

mind in the base of the infinity of space, concentrate your mind

in the base of the infinity of space.' Then, on a later occasion, with

the complete transcendence of perceptions of forms, with the

passing away of perceptions of sensory impingement, with

nonattention to perceptions of diversity, aware that 'space is infinite,' I entered and dwelt in the base of the infinity of space.

"If, friends, one speaking rightly could say of anyone: 'He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,' it is of me that one could rightly say this."

337. The Base of the Infinity of Consciousness Questions (Vinnanancayatanapanha sans. Vigyan-anant-ayatana-prashn)
... "Here, friends, while I was alone in seclusion, a reflection

arose in my mind thus: 'It is said, "the base of the infinity of consciousness, the base of the infinity of consciousness." What now

is the base of the infinity of consciousness?'

"Then, friends, it occurred to me: 'Here, by completely transcending the base of the infinity of space, aware that "consciousness is infinite," a bhikkhu enters and dwells in the base of theinfinity of consciousness. This is called the base of the infinity of consciousness.'

"Then, friends, by completely transcending the base of the

infinity of space, aware that 'consciousness is infinite,' I entered

and dwelt in the base of the infinity of consciousness. While I

dwelt therein perception and attention accompanied by the base

of the infinity of space assailed me.

"Then, friends, the Lord (Buddha) came to me by means of spiritual power and said this: 'Moggallana, Moggallana, do not be

negligent, brahmin, regarding the base of the infinity of consciousness. Steady your mind in the base of the infinity of consciousness, unify your mind in the base of the infinity of consciousness, concentrate your mind in the base of the infinity of

consciousness.' Then, on a later occasion, by completely transcending the base of the infinity of space, aware that 'consciousness is infinite,' I entered and dwelt in the base of the infinity of consciousness.

"If, friends, one speaking rightly could say of anyone: 'He is a

disciple who attained to greatness of direct knowledge with the

assistance of the Teacher,' it is of me that one could rightly say

this."

338. The Base of Nothingness (Akincannayatanapanha sans. Akincan-ayatana-prashn )
... "Here, friends, while I was alone in seclusion, a reflection

arose in my mind thus: 'It is said, "the base of nothingness, the

base of nothingness." What now is the base of nothingness?'

"Then, friends, it occurred to me: 'Here, by completely transcending the base of the infinity of consciousness, aware that

"there is nothing," a bhikkhu enters and dwells in the base of

nothingness. This is called the base of nothingness.'

"Then, friends, by completely transcending the base of the

infinity of consciousness, aware that 'there is nothing/ I entered

and dwelt in the base of nothingness. While I dwelt therein perception and attention accompanied by the base of the infinity of consciousness assailed me.

"Then, friends, the Lord (Buddha) came to me by means of spiritual power and said this: 'Moggallana, Moggallana, do not be negligent, brahmin, regarding the base of nothingness. Steady your mind in the base of nothingness, unify your mind in

the base of nothingness, concentrate your mind in the base of

nothingness/ Then, on a later occasion, by completely transcend ing the base of the infinity of consciousness, aware that 'there is

nothing,' I entered and dwelt in the base of nothingness.

"If, friends, one speaking rightly could say of anyone: 'He is a

disciple who attained to greatness of direct knowledge with the

assistance of the Teacher', it is of me that one could rightly say

this."

339. The Base of Neither-Perception-Nor-Nonperception (Neva-sanna-na-sann-ayatana-panha sans. Naiv-sangya-na-sangya-ayatana-prashn)
... "Here, friends, while I was alone in seclusion, a reflection

arose in my mind thus: 'It is said, "the base of neither-perception-nor-nonperception, the base of neither-perception-nor-nonper-ception." What now is the base of neither-perception-nor-non-perception?'

"Then, friends, it occurred to me: 'Here, by completely transcending the base of nothingness, a bhikkhu enters and dwells in

the base of neither-perception-nor-nonperception. This is called

the base of neither-perception-nor-nonperception.'

"Then, friends, by completely transcending the base of nothingness, I entered and dwelt in the base of neither-perception-nor-nonperception. While I dwelt therein perception and attention accompanied by the base of nothingness assailed me.

"Then, friends, the Lord (Buddha) came to me by means of spiritual power and said this: 'Moggallana, Moggallana, do not be

negligent, brahmin, regarding the base of neither-perception-nor-nonperception. Steady your mind in the base of neither-perception-nor-nonperception, unify your mind in the base of neither-perception-nor-nonperception, concentrate your mind in

the base of neither-perception-nor-nonperception.' Then, on a

later occasion, by completely transcending the base of nothingness, I entered and dwelt in the base of neither-perception-nor-nonperception. This is called the base of neither-perception-nor-nonperception.

"If, friends, one speaking rightly could say of anyone: 'He is a

disciple who attained to greatness of direct knowledge with the

assistance of the Teacher', it is of me that one could rightly say

this."

340. The Signless (Animitta)
... "Here, friends, while I was alone in seclusion, a reflection

arose in my mind thus: 'It is said, "the signless concentration of

mind, the signless concentration of mind." What now is the signless concentration of mind?' 280

"Then, friends, it occurred to me: 'Here, [269] by nonattention

to all signs, a bhikkhu enters and dwells in the signless concentration of mind. This is called the signless concentration of mind.'

"Then, friends, by nonattention to all signs, I entered and dwelt

in the signless concentration of mind. While I dwelt therein my

consciousness followed along with signs. 281

"Then, friends, the Lord (Buddha) came to me by means of spiritual power and said this: 'Moggallana, Moggallana, do not be

negligent, brahmin, regarding the signless concentration of

mind. Steady your mind in the signless concentration of mind,

unify your mind in the signless concentration of mind, concentrate your mind in the signless concentration of mind.' Then, on

a later occasion, by nonattention to all signs, I entered and dwelt

in the signless concentration of mind.

"If, friends, one speaking rightly could say of anyone: 'He is a

disciple who attained to greatness of direct knowledge with the

assistance of the Teacher,' it is of me that one could rightly say

this."

341. Sakkasuttam
I.

On one occasion the Venerable Mahamoggallana was dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park. Then, just as

quickly as a strong man might extend his drawn-in arm or draw

in his extended arm, the Venerable Mahamoggallana disappeared from Jeta's Grove and reappeared among the Tavatimsa

devas. Then Sakka, lord of the devas, approached the Venerable

Mahamoggallana together with five hundred devatas.

Having approached, he paid homage to the Venerable

Mahamoggallana and stood to one side. The Venerable

Mahamoggallana then said to him:

"Good, lord of the devas, is the going for refuge to the Buddha.

Because of going for refuge to the Buddha, some beings here,

with the breakup of the body, after death, are reborn in a good

destination, in a heavenly world. Good, lord of the devas, is the

going for refuge to the Dhamma. Because of going for refuge to

the Dhamma, some beings here, with the breakup of the body,

after death, are reborn in a good destination, in a heavenly

world. Good, lord of the devas, is the going for refuge to the

Sangha. Because of going for refuge to the Sahgha, some beings

here, with the breakup of the body, after death, are reborn in a

good destination, in a heavenly world."

"Good, Sir Moggallana, is the going for refuge to the Buddha

... to the Dhamma ... to the Sahgha. Because of going for refuge

to the Sahgha, some beings here, with the breakup of the body,

after death, are reborn in a good destination, in a heavenly world."

Then Sakka, lord of the devas, approached the Venerable

Mahamoggallana together with six hundred devatas ... seven

hundred devatas ... eight hundred devatas ... eighty thousand

devatas. 282 Having approached, he paid homage to the Venerable

Mahamoggallana and stood to one side. The Venerable

Mahamoggallana then said to him:

(The conversation is exactly the same as above.)

II.

Then Sakka, lord of the devas, approached the Venerable

Mahamoggallana together with five hundred devatas. Having

approached, he paid homage to the Venerable Mahamoggallana

and stood to one side. The Venerable Mahamoggallana then said

to him:

"Good, lord of the devas, is the possession of confirmed confidence in the Buddha thus: 283 The Lord (Buddha) is an arahant, fully

enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be

tamed, teacher of devas and humans, the Enlightened One, the

Lord (Buddha)/ Because of possessing confirmed confidence in the

Buddha, some beings here, with the breakup of the body, after

death, are reborn in a good destination, in a heavenly world.

"Good, lord of the devas, is the possession of confirmed confidence in the Dhamma thus: [272] The Dhamma is well expounded by the Lord (Buddha), directly visible, immediate, inviting one

to come and see, applicable, to be personally experienced by the

wise.' Because of possessing confirmed confidence in the

Dhamma, some beings here, with the breakup of the body, after

death, are reborn in a good destination, in a heavenly world.

"Good, lord of the devas, is the possession of confirmed confidence in the Sahgha thus: The Sangha of the Lord (Buddha)'s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the

four pairs of persons, the eight types of individuals — this Sahgha

of the Lord (Buddha)'s disciples is worth}" of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the

unsurpassed field of merit for the world.' Because of possessing

confirmed confidence in the Sahgha, some beings here, with the

breakup of the body, after death, are reborn in a good destination, in. a heavenly world.

"Good, lord of the devas, is the possession of the virtues dear

to the noble ones, unbroken, untorn, unblemished, unmottled,

freeing, praised by the wise, ungrasped, leading to concentration. Because of possessing the virtues dear to the noble ones,

some beings here, with the breakup of the body, after death, are

reborn in a good destination, in a heavenly world."

"Good, Sir Moggallana, is the possession of confirmed confidence in the Buddha ... the possession of confirmed confidence

in the Dhamma. . . the possession of confirmed confidence in the

Sahgha ... [273] ... the possession of the virtues dear to the noble

ones, unbroken. . . leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here, with the

breakup of the body, after death, are reborn in a good destination, in a heavenly world."

Then Sakka, lord of the devas, approached the Venerable

Mahamoggallana together with six hundred devatas ... seven

hundred devatas ... eight hundred devatas ... eighty thousand

devatas. Having approached, he paid homage to the Venerable

Mahamoggallana and stood to one side. The Venerable

Mahamoggallana then said to him:

(As above.)

III.

Then Sakka, lord of the devas, approached the Venerable

Mahamoggallana together with five hundred devatas. Having

approached, he paid homage to the Venerable Mahamoggallana

and stood to one side. The Venerable Mahamoggallana then said

to him:

"Good, lord of the devas, is the going for refuge to the Buddha.

Because of going for refuge to the Buddha, some beings here,

[275] with the breakup of the body, after death, are reborn in a

good destination, in a.heavenly world. They surpass other devas

in ten respects: in celestial life span, in celestial beauty, in celestial happiness, in celestial fame, in celestial sovereignty, and in

celestial forms, sounds, odours, tastes, and tactile objects.

"Good, lord of the devas, is the going for refuge to the

Dhamma. . . the going for refuge to the Sangha. Because of going

for refuge to the Sangha ... and in celestial forms, sounds,

odours, tastes, and tactile objects."

"Good, Sir Moggallana, is the going for refuge to the Buddha

... to the Dhamma ... to the Sangha. Because of going for refuge

to the Sangha ... and in celestial forms, sounds, odours, tastes,

and tactile objects."

Then Sakka, lord of the devas, approached the Venerable

Mahamoggallana together with six hundred devatas ... seven

hundred devatas... [276] ... eight hundred devatas ... eighty

thousand devatas. Having approached, he paid homage to the

Venerable Mahamoggallana and stood to one side. The

Venerable Mahamoggallana then said to him:

(As above.)

IV.

Then Sakka, lord of the devas, approached the Venerable

Mahamoggallana together with five hundred devatas. Having

approached, he paid homage to the Venerable Mahamoggallana

and stood to one side. The Venerable Mahamoggallana

then said to him:

"Good, lord of the devas, is the possession of confirmed confidence in the Buddha thus: The Lord (Buddha) is ... teacher of devas

and humans, the Enlightened One, the Lord (Buddha).' Because of

possessing confirmed confidence in the Buddha, some beings

here, with the breakup of the body, after death, are reborn in a

good destination, in a heavenly world. They surpass other devas

in ten respects: in celestial life span, in celestial beauty, in celestial happiness, in celestial fame, in celestial sovereignty, and in

celestial forms, sounds, odours, tastes, and tactile objects.

"Good, lord of the devas, is the possession of confirmed confidence in the Dhamma thus . . . the possession of confirmed confidence in the Sangha thus . . . Good, lord of the devas, is the possession of the virtues dear to the noble ones, unbroken . . . leading

to concentration. Because of possessing the virtues dear to the

noble ones. . . and in celestial forms, sounds, odours, tastes, and

tactile objects."

"Good, Sir Moggallana, is the possession of confirmed confidence in the Buddha . . . the possession of confirmed confidence

in the Dhamma. . . the possession of confirmed confidence in the

Sangha ... [278] ... the possession of the virtues dear to the noble

ones, unbroken. . . leading to concentration. Because of possessing the virtues dear to the noble ones some beings here, with the

breakup of the body, after death, are reborn in a good destination, in a heavenly world. They surpass other devas in ten

respects: in celestial life span, in celestial beauty, in celestial happiness, in celestial fame, in celestial sovereignty, and in celestial

forms, sounds, odours, tastes, and tactile objects."

Then Sakka, lord of the devas, approached the Venerable

Mahamoggallana together with six hundred devatas ... seven

hundred devatas ... eight hundred devatas ... eighty thousand

devatas. Having approached, he paid homage to the Venerable

Mahamoggallana and stood to one side. The Venerable

Mahamoggallana then said to him:

(As above.)

342. Candana
Then Candana, a young deva....

Then Suyama, a young deva....

Then Santusita, a young deva....

Then Sunimmita, a young deva....

Then Vasavatti, a young deva....

(To be elaborated in full exactly as in §341.)

343. The Fetter (Samyojana)
On one occasion a number of elder bhikkhus were dwelling at

Macchikasanda in the Wild Mango Grove.

Now on that occasion, when the elder bhikkhus had returned

from their alms round, after their meal they assembled in the

pavilion and were sitting together when this conversation arose:

"Friends, 'the fetter' and 'the things that fetter': are these things

different in meaning and also different in phrasing, or are they

one in meaning and different only in phrasing?"

Some elder bhikkhus answered thus: "Friends, 'the fetter' and

'the things that fetter' are different in meaning and also different

in phrasing." But some [other] elder bhikkhus answered thus:

"Friends, 'the fetter' and 'the things that fetter' are one in meaning and different only in phrasing."

Now on that occasion Citta the householder had arrived in

Migapathaka on some business. 285 [282] Then Citta the householder heard: "A number of elder bhikkhus, it is said, on returning from their alms round, had assembled in the pavilion after

their meal and were sitting together when this conversation

arose...." Then Citta the householder approached those elder

bhikkhus, paid homage to them, sat down to one side, and said

to them: "I have heard, venerable sirs, that when a number of

elder bhikkhus were sitting together this conversation arose:

'Friends, "the fetter" and "the things that fetter": are these things

different in meaning and also different in phrasing, or are they

one in meaning and different only in phrasing?"'

"That is so, householder."

"Venerable sirs, 'the fetter' and 'the things that fetter' are different in meaning and also different in phrasing. I will give you

a simile for this, since some wise people here understand the

meaning of a statement by means of a simile.

"Suppose, venerable sirs, a black ox and a white ox were yoked

together by a single harness or yoke. 286 Would one be speaking

rightly if one were to say: 'The black ox is the fetter of the white

ox; the white ox is the fetter of the black ox'?" [283]

"No, householder. The black ox is not the fetter of the white ox

nor is the white ox the fetter of the black ox, but rather the single

harness or yoke by which the two are yoked together: that is the

fetter there."

"So too, friend, the eye is not the fetter of forms nor are forms

the fetter of the eye, but rather the desire and lust that arise there

in dependence on both: that is the fetter there. The ear is not the

fetter of sounds ... The nose is not the fetter of odours ... The

tongue is not the fetter of tastes ... The body is not the fetter of

tactile objects. . . The mind is not the fetter of mental phenomena

nor are mental phenomena the fetter of the mind, but rather the

desire and lust that arises there in dependence on both: that is the

fetter there."

"It is a gain for you, householder, it is well gained by you,

householder, in that you have the eye of wisdom that ranges over

the deep Word of the Buddha."

344. Isidatta (1)
On one occasion a number of elder bhikkhus were dwelling at

Macchikasanda in the Wild Mango Grove. Then Citta the householder approached those elder bhikkhus, paid homage to them,

sat down to one side, and said to them: "Venerable sirs, let the

elders consent to accept tomorrow's meal from me."

The elder bhikkhus consented by silence. Then Citta the

householder, having understood that the elders had consented,

rose from his seat, paid homage to them, and departed, keeping

them on his right.

When the night had passed, in the morning the elder bhikkhus

dressed, took their bowls and outer robes, and went to the residence of Citta the householder. There they sat down on the

appointed seats. Then Citta the householder approached the

elder bhikkhus, paid homage to them, sat down to one side, and

said to the venerable chief elder:

"Venerable Elder, it is said, 'diversity of elements, diversity of

elements.' In what way, venerable sir, has the diversity of elements been spoken of by the Lord (Buddha)?" 287

When this was said, the venerable chief elder was silent. A second time and a third time Citta the householder asked the same

question, and a second time and a third time the venerable chief

elder was silent. 288

Now on that occasion the Venerable Isidatta was the most junior bhikkhu in that Sangha. 289 Then the Venerable Isidatta said to

the venerable chief elder: "Allow me, venerable elder, to answer

Citta the householder's question."

"Answer it, friend Isidatta."

"Now, householder, are you asking thus: 'Venerable elder, it is

said, "diversity of elements, diversity of elements." In what way,

venerable sir, has the diversity of elements been spoken of by the

Lord (Buddha)?"'

"Yes, venerable sir."

"This diversity of elements, householder, has been spoken of

by the Lord (Buddha) thus: the eye element, form element, eye-consciousness element. . . the mind element, mental-phenomena

element, mind-consciousness element. It is in this way, householder, that the diversity of elements has been spoken of by the

Lord (Buddha)."

Then Citta the householder, having delighted and rejoiced in

the Venerable Isidatta's words, with his own hand served and

satisfied the elder bhikkhus with the various kinds of delicious

food. When the elder bhikkhus had finished eating and had put

away their bowls, 290 they rose from their seats and departed.

Then the venerable chief elder said to the Venerable Isidatta:

"It is good, friend Isidatta, that the answer to this question

occurred to you. The answer did not occur to me. Therefore,

friend Isidatta, whenever a similar question comes up at some

other time, you should clear it up." 291

345. Isidatta (2)
(Opening as in the preceding sutta down to:)

Then Citta the householder approached the elder bhikkhus,

to them, sat down to one side, and said to the venerable chief elder:

"Venerable Elder, there are various views that arise in the

world: 'The world is eternal' or 'The world is not eternal'; or 'The

world is finite' or 'The world is infinite'; or 'The soul and the

body are the same' or 'The soul is one thing, the body is another'; or 'The Tathagata exists after death,' or 'The Tathagata does

not exist after death,' or 'The Tathagata both exists and does not

exist after death,' or 'The Tathagata neither exists nor does not

exist after death' — these as well as the sixty-two views mentioned in the Brahmajala. 292 Now when what exists do these

views come to be? When what is nonexistent do these views not

come to be?"

When this was said, the venerable chief elder was silent. A second time and a third time Citta the householder asked the same

question, and a second time and a third time the venerable chief

elder was silent.

Now on that occasion the Venerable Isidatta was the most junior bhikkhu in that Sangha. Then the Venerable Isidatta said to

the venerable chief elder: "Allow me, venerable elder, to answer

Citta the householder's question."

"Answer it, friend Isidatta."

"Now, householder, are you asking thus: 'Venerable elder,

there are various views that arise in the world: "The world is

eternal" ... — these as well as the sixty-two speculative views

mentioned in the Brahmajala. Now when what exists do these

views come to be? When what is nonexistent do these views not

come to be?'"

"Yes, venerable sir."

"As to the various views that arise in the world, householder,

'The world is eternal' .. . — these as well as the sixty-two speculative views mentioned in the Brahmajala: when there is identity

view, these views come to be; when there is no identity view,

these views do not come to be."

"But, venerable sir, how does identity view come to be?"

"Here, householder, the uninstructed worldling, who has no

regard for the noble ones and is unskilled and undisciplined in

their Dhamma, who has no regard for the good persons and is

Unskilled and undisciplined in their Dhamma, regards form as

self, or self as possessing form, or form as in self, or self as in

form. He regards feeling as self ... perception as self ... volitional

formations as self ... consciousness as self, or self as possessing

consciousness, or consciousness as in self, or self as in consciousness. It is in such a way that identity view comes to be."

"And, venerable sir, how does identity view not come to be?"

"Here, householder, the instructed noble disciple, who has

regard for the noble ones and is skilled and disciplined in their

Dhamma, who has regard for the good persons and is skilled and

disciplined in their Dhamma, does not regard form as self, or self

as possessing form, or form as in self, or self as in form. He does

not regard feeling as self ... or perception as self ... or volitional

formations as self ... or consciousness as self ... or self as in conciousness. It is in such a way that identity view does not come

to be."

"Venerable sir, where does Master Isidatta come from?"

"I come from Avanti, householder."

"There is, venerable sir, a clansman from Avanti named

Isidatta, an unseen friend of ours, who has gone forth. Has the

venerable one ever met him?"

"Yes, householder."

"Where is that venerable one now dwelling, venerable sir?"

When this was said, the Venerable Isidatta was silent.

"Is the master Isidatta?"

"Yes, householder."

"Then let Master Isidatta delight in the delightful Wild Mango

Grove at Macchikasanda. I will be zealous in providing Master

Isidatta with robes, almsfood, lodgings, and medicinal requisites."

"That is kindly said, householder."

Then Citta the householder, having delighted and rejoiced in

the Venerable Isidatta's words, with his own hand served and

satisfied the elder bhikkhus with the various kinds of delicious

food. When the elder bhikkhus had finished eating and had put

away their bowls, they rose from their seats and departed.

Then the venerable chief elder said to the Venerable Isidatta:

"It is good, friend Isidatta, that the answer to this question

occurred to you. The answer did not occur to me. Therefore,

friend Isidatta, whenever a similar question comes up at some

other time, you should clear it up."

Then the Venerable Isidatta set his lodging in order and, taking

bowl and robe, he left Macehikasanda. When he left Macchikasanda, he left for good and he never returned. 293

346. Mahaka's Miracle (Mahakapatihariya)
On one occasion a number of elder bhikkhus were dwelling at

Macehikasanda in the Wild Mango Grove. Then Citta the

householder approached those elder bhikkhus, paid homage to

them, sat down to one side, and said to them: "Venerable sirs, let

the elders consent to accept tomorrow's meal from me in my

cowshed."

The elder bhikkhus consented by silence. Then Citta the householder, having understood that the elders had consented, rose

from his seat, paid homage to them, and departed, keeping them

on his right.

When the night had passed, in the morning the elder bhikkhus

dressed, took their bowls and outer robes, and went to the cowshed of Citta the householder. There they sat down on the

appointed seats.

Then Citta the householder, with his own hand, served and

satisfied the elder bhikkhus with delicious milk-rice made with

ghee. When the elder bhikkhus had finished eating and had put

away their bowls, they rose from their seats and departed.

Then Citta the householder, having said, "Give away the

remainder," followed close behind the elder bhikkhus. Now on

that occasion the heat was sweltering, 294 and the elders went

along as if their bodies were melting because of the food they had

eaten.

Now on that occasion the Venerable Mahaka was the most junior bhikkhu in that Sangha. Then the Venerable Mahaka said to

the venerable chief elder: "It would be good, venerable elder, if a

cool wind would blow, and a canopy of clouds would form, and

the sky would drizzle."

"That would be good, friend."

Then the Venerable Mahaka performed such a feat of spiritual

power that a cool wind blew, and a canopy of clouds

formed, and the sky drizzled.

Then it occurred to Citta the householder: "Such is the spiritual power and might possessed by the most junior bhikkhu in this Sangha!"

Then, when the Venerable Mahaka arrived at the monastery,

he said to the venerable chief elder: “Is this much enough.

Venerable Elder?"

"That's enough, friend Mahaka. What's been done is sufficient

friend Mahaka, what's been offered is sufficient."

Then the elder bhikkhus went to their dwellings and the

Venerable Mahaka went to his own dwelling.

Then Citta the householder approached the Venerable

Mahaka, paid homage to him, sat down to one side, and said to

him: "It would be good, venerable sir, if Master Mahaka would

show me a superhuman miracle of spiritual power."

"Then, householder, spread your cloak upon the verandah and

scatter a bundle of grass upon it."

"Yes, venerable sir," Citta the householder replied, and he

spread his cloak upon the verandah and scattered a bundle of

grass upon it.

Then, when he had entered his dwelling and shut the bolt, the

Venerable Mahaka performed a feat of spiritual power such that

a flame shot through the keyhole and the chink of the door and

burnt the grass but not the cloak. 295 Citta the householder shook

out his cloak and stood to one side, shocked and terrified.

Then the Venerable Mahaka came out of his dwelling and said

to Citta the householder: "Is this much enough, householder?"

"That's enough. Venerable Mahaka. What's been done is sufficient, Venerable Mahaka, what's been offered is sufficient. Let

Master Mahaka delight in the delightful Wild Mango Grove at

Macchikasanda. I will be zealous in providing Master Mahaka

with robes, almsfood, lodgings, and medicinal requisites."

"That is kindly said, householder."

Then the Venerable Mahaka set his lodging in order and, taking bowl and robe, he left Macchikasanda. When he left

Macchikasanda, he left for good and he never returned.

347. Kamabhu (1)
On one occasion the Venerable Kamabhu was dwelling at

Macchikasanda in the Wild Mango Grove. Then Citta the householder approached the Venerable Kamabhu, paid homage to him and sat down to one side. The Venerable Kamabhu then said to him

"This has been said, householder:

"'With faultless wheel and a white awning.

The one-spoked chariot rolls.

See it coming, trouble-free.

The stream cut, without bondage.' 296

How, householder, should the meaning of this brief statement be

understood in detail?"

"Was this stated by the Lord (Buddha), venerable sir?"

"Yes, householder."

"Then wait a moment, venerable sir, while I consider its meaning."

Then, after a moment's silence, Citta the householder said to

the Venerable Kamabhu:

"'Faultless': this, venerable sir, is a designation for the virtues.

'White awning': this is a designation for liberation. 'One spoke':

this is a designation for mindfulness. 'Rolls': this is a designation

for going forward and returning. 'Chariot': this is a designation

for this body consisting of the four great elements, originating

from mother and father, built up out of rice and gruel, subject to

impermanence, to being worn and rubbed away, to breaking

apart and dispersal.

"Lust, venerable sir, is trouble; hatred is trouble; delusion is

trouble. For a bhikkhu whose taints are destroyed, these have

been abandoned, cut off at the root, made like palm stumps,

obliterated so that they are no more subject to future arising.

Therefore the bhikkhu whose taints are destroyed is called

'trouble-free.' The 'one who is coming' is a designation for the

arahant.

"'The stream': this, venerable sir, is a designation for craving.

For a bhikkhu whose taints are destroyed, this has been abandoned, cut off at the root, made like a palm stump, obliterated so

that it is no more subject to future arising. Therefore the bhikkhu

whose taints are destroyed is called 'one with the stream cut.'

"Lust, venerable sir, is bondage; hatred is bondage; delusion is

bondage. For a bhikkhu whose taints are destroyed, these have

been abandoned, cut off at the root, made like palm stumps,

obliterated so that they are no more subject to future arising.

Therefore the bhikkhu whose taints are destroyed is called 'one

no more in bondage.'

"Thus, venerable sir, when it was said by the the Lord (Buddha):

"'With faultless wheel and a white awning.

The one-spoked chariot rolls.

See it coming, trouble-free,

The stream cut, without bondage'

it is in such a way that I understand in detail the meaning of what

was stated by the Lord (Buddha) in brief."

"It is a gain for you, householder, it is well gained by you,

householder, in that you have the eye of wisdom that ranges over

the deep Word of the Buddha."

348. Kamabhu (2)
On one occasion the Venerable Kamabhu was dwelling at

Macchikasanda in the Wild Mango Grove. Then Citta the householder approached the Venerable Kamabhu, paid homage to

him, sat down to one side, and said to him: "Venerable sir, how

many kinds of formations are there?" 297

"There are, householder, three kinds of formations: the bodily

formation, the verbal formation, and the mental formation." 298

"Good, venerable sir," Citta the householder said. Then, having delighted and rejoiced in the Venerable Kamabhu's statement, he asked him a further question: "But, venerable sir, what

is the bodily formation? What is the verbal formation? What is

the mental formation?"

"In-breathing and out-breathing, householder, are the bodily

formation; thought and examination are the verbal formation;

perception and feeling are the mental formation."

"Good, venerable sir," Citta the householder said. Then ... he

asked him a further question: "But, venerable sir, why are in-breathing and out-breathing the bodily formation? Why are

thought and examination the verbal formation? Why are perception and feeling the mental formation?"

"Householder, in-breathing and out-breathing are bodily, these

things are dependent upon the body; that is why in-breathing and

out-breathing are the bodily formation. First one thinks and examines, then afterwards one breaks into speech; that is why thought

and examination are the verbal formation. Perception and feeling

are mental, these things are dependent upon the mind; that is why

perception and feeling are the mental formation."

Saying, "Good, venerable sir,"... he then asked him a further

question: "Venerable sir, how does the attainment of the cessation of perception and feeling come about?" 299

"Householder, when a bhikkhu is attaining the cessation of

perception and feeling, it does not occur to him: 'I will attain the

cessation of perception and feeling', or 'I am attaining the cessation of perception and feeling/ or 'I have attained the cessation of

perception and feeling'; [294] but rather his mind has previously

been developed in such a way that it leads him to such a state." 300

Saying, "Good, venerable sir,"... he then asked him a further

question: "Venerable sir, when a bhikkhu is attaining the cessation of perception and feeling, which of these things ceases first

in him: the bodily formation, the verbal formation, or the mental

formation?"

"Householder, when a bhikkhu is attaining the cessation of

perception and feeling, first the verbal formation ceases, after that

the bodily formation, and after that the mental formation." 301

Saying, "Good, venerable sir,"... he then asked him a further

question: "Venerable sir, what is the difference between one who

is dead and gone, and a bhikkhu who has attained the cessation

of perception and feeling?"

"Householder, in the case of one who is dead and gone, the

bodily formation has ceased and subsided, the verbal formation

has ceased and subsided, the mental formation has ceased and

subsided; his vitality is extinguished, his physical heat has been

dissipated, and his faculties are fully broken up. In the case of a

bhikkhu who has attained the cessation of perception and feeling, the bodily formation has ceased and subsided, the verbal formation has ceased and subsided, the mental formation has

ceased and subsided; but his vitality is not extinguished, his

physical heat has not been dissipated, and his faculties are

serene. 302 This is the difference between one who is dead and

gone, and a bhikkhu who has attained the cessation of perception

and feeling."

Saying, "Good, venerable sir,"... he then asked him a further

question: "Venerable sir, how does emergence from the cessation

of perception and feeling come about?"

"Householder, when a bhikkhu is emerging from the attainment

of the cessation of perception and feeling, it does not occur to

him: 'I will emerge from the attainment of the cessation of perception and feeling', or 'I am emerging from the attainment of the

cessation of perception and feeling', or 'I have emerged from the

attainment of the cessation of perception and feeling'; but rather

his mind has previously been developed in such a way that it

leads him to such a state." 303

Saying, "Good, venerable sir,"... he then asked him a further

question: "Venerable sir, when a bhikkhu is emerging from the

attainment of the cessation of perception and feeling, which of

these things arises first in him: the bodily formation, the verbal

formation, or the mental formation?"

"Householder, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, first the mental

formation arises, after that the bodily formation, and after that

the verbal formation." 304

Saying, "Good, venerable,"... he then asked him a further

question: "Venerable sir, when a bhikkhu has emerged from the

attainment of the cessation of perception and feeling, how many

kinds of contact touch him?"

"Householder, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, three kinds of

contact touch him: emptiness-contact, signless-contact, undirected contact." 305

Saying, "Good, venerable sir,"... he then asked him a further

question: "Venerable sir, when a bhikkhu has emerged from the

attainment of the cessation of perception and feeling, towards

what does his mind slant, slope, and incline?"

"Householder, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, his mind slants,

slopes, and inclines towards seclusion." 306

"Good, venerable sir," Citta the householder said. Then, having delighted and rejoiced in the Venerable Kamabhu's statement, he asked him a further question: "Venerable sir, how many

things are helpful for the attainment of the cessation of perception and feeling?"

"Indeed, householder, you are asking last what should have

been asked first; but still I will answer you. For the attainment of

the cessation of perception and feeling, two things are helpful:

serenity and insight." 307

349. Godatta
On one occasion the Venerable Godatta was dwelling at

Macchikasanda in the Wild Mango Grove. [296] Then Citta the

householder approached the Venerable Godatta, paid homage to

him, and sat down to one side. The Venerable Godatta then said

to him as he was sitting to one side: 308

"Householder, the measureless liberation of mind, the liberation of mind by nothingness, the liberation of mind by emptiness,

and the signless liberation of mind: are these things different in

meaning and also different in phrasing, or are they one in meaning and different only in phrasing?"

"There is a method, venerable sir, by which these things are

different in meaning and also different in phrasing, and there is

a method by which they are one in meaning and different only in

phrasing.

"And what, venerable sir, is the method by which these things

are different in meaning and also different in phrasing? Here a

bhikkhu dwells pervading one quarter with a mind imbued with

lovingkindness, likewise the second quarter, the third quarter,

and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire

world with a mind imbued with lovingkindness, vast, exalted,

measureless, without hostility, without ill will. He dwells pervading one quarter with a mind imbued with compassion ...

with a mind imbued with altruistic joy. . . with a mind imbued

with equanimity, likewise the second quarter, the third quarter,

and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire

world with a mind imbued with equanimity, vast, exalted,

measureless, without hostility, without ill will. This is called the

measureless liberation of mind. 309

"And what, venerable sir, is the liberation of mind by nothingness? Here, by completely transcending the base of the infinity of

consciousness, aware that 'there is nothing,' a bhikkhu enters

and dwells in the base of nothingness. This is called the liberation

of mind by nothingness. 310

"And what, venerable sir, is the liberation of mind by emptiness? Here a bhikkhu, gone to the forest or to the foot of a tree or

to an empty hut, reflects thus: 'Empty is this of self or of

what belongs to self.' This is called the liberation of mind by

emptiness. 311

"And what, venerable sir, is the signless liberation of mind?

Here, with nonattention to all signs, a bhikkhu enters and dwells

in the signless concentration of mind. This is called the signless

liberation of mind. 312

"This, venerable sir, is the method by which these things are

different in meaning and also different in phrasing. 313 And what,

venerable sir, is the method by which these things are one in

meaning and different only in phrasing?

"Lust, venerable sir, is a maker of measurement, hatred is a

maker of measurement, delusion is a maker of measurement. For

a bhikkhu whose taints are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so

that they are no more subject to future arising. To whatever

extent there are measureless liberations of mind, the unshakable

liberation of mind is declared the chief among them. 314 Now that

unshakable liberation of mind is empty of lust, empty of hatred,

empty of delusion.

"Lust, venerable sir, is a something, hatred is a something,

delusion is a something. 315 For a bhikkhu whose taints are

destroyed, these have been abandoned, cut off at the root, made

like palm stumps, obliterated so that they are no more subject to

future arising. To whatever extent there are liberations of mind

by nothingness, the unshakable liberation of mind is declared the

chief among them. Now that unshakable liberation of mind is

empty of lust, empty of hatred, empty of delusion.

"Lust, venerable sir, is a maker of signs, hatred is a maker of

signs, delusion is a maker of signs. 316 For a bhikkhu whose taints

are destroyed, these have been abandoned, cut off at the root,

made like palm stumps, obliterated so that they are no more subject to future arising. To whatever extent there are signless liberations of mind, the unshakable liberation of mind is declared the

chief among them. Now that unshakable liberation of mind is

empty of lust, empty of hatred, empty of delusion.

"This, venerable sir, is the method by which these things are

one in meaning and different only in phrasing." 317

"It is a gain for you, householder, it is well gained by you,

householder, in that you have the eye of wisdom that ranges over

the deep Word of the Buddha."

350. Nigantha Nataputta (A.k.a Mahavira )
Now on that occasion Nigantha Nataputa had arrived at

Macchikasanda together with a large retinue of

niganthas 318 Citta the householder heard about this and, together with a number of lay followers, approached Nigantha

Nataputta. 319 He exchanged greetings with Nigantha Nataputta

and, when they had concluded their greetings and cordial talk,

sat down to one side. Nigantha Nataputta then said to him:

"Householder, do you have faith in the ascetic Gotama when he

says: 'There is a concentration without thought and examination,

there is a cessation of thought and examination'?" 320

"In this matter, venerable sir, I do not go by faith in the Blessed

One 321 when he says: 'There is a concentration without thought

and examination, there is a cessation of thought and examination.'"

When this was said, Nigantha Nataputta looked up proudly 322

towards his own retinue and said: "See this, sirs! How straight forward is this Citta the householder! How honest and open!

One who thinks that thought and examination can be stopped

might imagine he could catch the wind in a net or arrest the current of the river Ganges with his own fist."

"What do you think, venerable sir, which is superior: knowledge or faith?"

"Knowledge, householder, is superior to faith."

"Well, venerable sir, to whatever extent I wish, secluded from

sensual pleasures, secluded from unwholesome states, I enter

and dwell in the first jhana, which is accompanied by thought

and examination, with rapture and happiness born of seclusion.

Then, to whatever extent I wish, with the subsiding of

thought and examination, I enter and dwell in the second

jhana.... Then, to whatever extent I wish, with the fading away

as well of rapture ... I enter and dwell in the third jhana. . . . Then,

to whatever extent I wish, with the abandoning of pleasure and

pain ... I enter and dwell in the fourth jhana.

"Since I know and see thus, venerable sir, in what other ascetic

or brahmin need I place faith regarding the claim that there is a

concentration without thought and examination, a cessation of

thought and examination?"

When this was said, Nigantha Nataputta looked askance at his

own retinue and said: "See this, sirs! How crooked is this Citta

the householder! How fraudulent and deceptive!"

"Just now, venerable sir, we understood you to say: 'See this,

sirs! How straightforward is this Citta the householder! How

honest and open!' — yet now we understand you to say: 'See this,

sirs! How crooked is this Citta the householder! How fraudulent

and deceptive!' If your former statement is true, venerable sir,

then your latter statement is false, while if your former statement

is false, then your latter statement is true.

"Further, venerable sir, these ten reasonable questions come

up. When you understand their meaning, then you might

respond to me along with your retinue. 323 One question, one synopsis, one answer. Two questions, two synopses, two answers.

Three ... four ... five ... six ... seven ... eight ... nine ... ten

questions, ten synopses, ten answers."

Then Citta the householder rose from his seat and departed

without having asked Nigantha Nataputta these ten reasonable

questions. 324

351. The Naked Ascetic Kassapa (Acelakassapa)
Now on that occasion the naked ascetic Kassapa, who in lay life

had been an old friend of Citta the householder, had arrived in

Macchikasanda. Citta the householder heard about this and

approached the naked ascetic Kassapa. He exchanged greetings

with him and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

"How long has it been. Venerable Kassapa, since you went

forth?"

"It has been thirty years, householder, since I went forth."

"In these thirty years, venerable sir, have you attained any

superhuman distinction in knowledge and vision worthy of the

noble ones, 325 any dwelling in comfort?"

"In these thirty years since I went forth, householder, I have

not attained any superhuman distinction in knowledge and

vision worthy of the noble ones, no dwelling in comfort, but only

nakedness, and the shaven head, and the brush for cleaning my

seat." 326

When this was said, Citta the householder said to him: "It is

wonderful indeed, sir! It is amazing indeed, sir! How well

expounded is the Dhamma 327 in that, after thirty years, you

have not attained any superhuman distinction in knowledge and

vision worthy of the noble ones, no dwelling in comfort, but only

nakedness, and the shaven head, and the brush for cleaning your

seat."

"But, householder, how long has it been it since you became a

lay follower?"

"In my case too, venerable sir, it has been thirty years."

"In these thirty years, householder, have you attained any

superhuman distinction in knowledge and vision worthy of the

noble ones, any dwelling in comfort?"

"How could I not, venerable sir? 328 For to whatever extent I

wish, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhana, which is accompanied by thought and examination, with rapture and happiness

born of seclusion. Then, to whatever extent I wish, with the subsiding of thought and examination, I enter and dwell in the second jhana.... Then, to whatever extent I wish, with the fading

away as well of rapture ... I enter and dwell in the third jhana....

Then, to whatever extent I wish, with the abandoning of pleasure

and pain ... I enter and dwell in the fourth jhana. Further, if I

were to die before the Lord (Buddha) does, it would not be surprising if the Lord (Buddha) were to declare of me: 'There is no fetter

bound by which Citta the householder could return to this

world.'" 329

When this was said, the naked ascetic Kassapa said to Citta the

householder: "It is wonderful indeed, sir! It is amazing indeed,

sir! How well expounded is the Dhamma, in that a layman

clothed in white can attain a superhuman distinction in knowledge and vision worthy of the noble ones, a dwelling in comfort.

[302] May I receive the going forth in this Dhamma and

Discipline, may I receive the higher ordination?"

Then Citta the householder took the naked ascetic Kassapa to

the elder bhikkhus and said to them: "Venerable sirs, this naked

ascetic Kassapa is an old friend of ours from lay life. Let the elders give him the going forth, let them give him the higher ordination. I will be zealous in providing him with robes, almsfood,

lodging, and medicinal requisites."

Then the naked ascetic Kassapa received the going forth in this

Dhamma and Discipline, he received the higher ordination. And

soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Kassapa, by

realizing it for himself with direct knowledge, in this very life

entered and dwelt in that unsurpassed goal of the holy life for the

sake of which clansmen rightly go forth from the household life

into homelessness. He directly knew: "Destroyed is birth, the

holy life has been lived, what had to be done has been done, there

is no more for this state of being." And the Venerable Kassapa

became one of the arahants.

352. Seeing the Sick (Gilanadassana Gilanit-darshan)
Now on that occasion Citta the householder was sick, afflicted,

gravely ill. Then a number of park devatas, grove devatas, tree

devatas, and devatas dwelling in medicinal herbs and forest

giants assembled and said to Citta the householder: "Make a

wish, householder, thus: 'May I become a wheel-turning

monarch in the future!"'

When this was said, Citta the householder said to those

devatas: "That too is impermanent; that too is unstable; one must

abandon that too and pass on."

When this was said, Citta the householder's friends and companions, relatives and kinsmen, said to him: "Set up mindfulness, master. Don't babble."

"What did I say that makes you speak to me thus."

"You said to us: 'That too is impermanent; that too is unstable,

one must abandon that too and pass on.'"

"That was because park devatas, grove devatas, tree devatas,

and devatas dwelling in medicinal herbs and forest giants assembled and said to me: 'Make a wish, householder, thus: "May I

become a wheel-turning monarch in the future!"' And I said to

them: 'That too is impermanent; that too is unstable; one must

abandon that too and pass on.'"

"What advantage do those devatas see, master, that they speak

to you thus?"

"It occurs to those devatas: 'This Citta the householder is virtuous, of good character. If he should wish: "May I become a wheel-turning monarch in the future!" — as he is virtuous, this

wish of his would succeed because of its purity. The righteous

king of righteousness will provide righteous offerings.' 330 Seeing

this advantage, those devatas assembled and said: 'Make a wish,

householder, thus: “May I become a wheel-turning monarch in

the future!'" And I said to them: 'That too is impermanent; that

too is unstable; one must abandon that too and pass on.'"

"Then exhort us too, householder."

"Therefore, you should train yourselves thus: 'We will be

possessed of confirmed confidence in the Buddha thus: "The

Lord (Buddha) is an arahant, perfectly enlightened, accomplished

in true knowledge and conduct, fortunate, knower of the world,

unsurpassed leader of persons to be tamed, teacher of devas and

humans, the Enlightened One, the Lord (Buddha)."

"'We will be possessed of confirmed confidence in the

Dhamma thus: "The Dhamma is well expounded by the Blessed

One, directly visible, immediate, inviting one to come and see,

applicable, to be personally experienced by the wise."

"'We will be possessed of confirmed confidence in the Sahgha

thus: "The Sahgha of the Lord (Buddha)'s disciples is practising the

good way, practising the straight way, practising the true way,

practising the proper way; that is, the four pairs of persons, the

eight types of individuals — this Sahgha of the Lord (Buddha)'s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world."

"'Whatever there may be in our family that can be given away,

all that we will share unreservedly with the virtuous ones who

are of good character.' It is in such a way that you should train

yourselves."

Then, having inspired confidence in the Buddha, the Dhamma,

and the Sahgha among his friends and colleagues, his relatives

and kinsmen, and having exhorted them in generosity, 331 Citta

the householder passed away.

353. Canda
At Savatthi. Then the headman Canda the Wrathful 332

approached the Lord (Buddha), paid homage to him, sat down to

one side, and said to him: "Venerable sir, what is the cause and

reason why someone here is reckoned as wrathful? And what is the

cause and reason why someone here is reckoned as gentle?" 333

"Here, headman, someone has not abandoned lust. Because he

has not abandoned lust, other people irritate him. Being irritated

by others, he manifests irritation: he is reckoned as wrathful. He

has not abandoned hatred. Because he has not abandoned

hatred, other people irritate him. Being irritated by others, he

manifests irritation: he is reckoned as wrathful. He has not abandoned delusion. Because he has not abandoned delusion, other

people irritate him. Being irritated by others, he manifests irritation: he is reckoned as wrathful.

"This, headman, is the cause and reason why someone here is

reckoned as wrathful.

"Here, headman, someone has abandoned lust. Because he has

abandoned lust, other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as

gentle. He has abandoned hatred. Because he has abandoned

hatred, other people do not irritate him. Not being irritated by

others, he does not manifest irritation: he is reckoned as gentle.

He has abandoned delusion. Because he has abandoned delusion, other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as gentle.

"This, headman, is the cause and reason why someone here is

reckoned as gentle."

354. Gamani 1333
When this was said, Canda the headman said to the Blessed

One: "Magnificent, venerable sir! Magnificent, venerable sir! The

Dhamma has been made clear in many ways by the Lord (Buddha),

as though he were turning upright what had been turned upside

down, revealing what was hidden, showing the way to one who

was lost, or holding up a lamp in the dark for those with eyesight

to see forms. I go for refuge to the Lord (Buddha), and to the

Dhamma, and to the Bhikkhu Sahgha. From today let the Blessed

One remember me as a lay follower who has gone for refuge for

life."

355. Talaputa
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. Then Talaputa the troupe

headman 334 approached the Lord (Buddha), paid homage to him,

sat down to one side, and said to him: "Venerable sir, I have

heard it said among actors of old in the lineage of teachers: 'If an

actor, in the theatre or the arena, entertains and amuses people

by truth and lies, 335 then with the breakup of the body, after

death, he is reborn in the company of the laughing devas.' What

does the Lord (Buddha) say about that?"

"Enough, headman, let it be! Don't ask me that!"

A second time and a third time Talaputa the troupe headman

said: "Venerable sir, I have heard it said among actors of old in

the lineage of teachers: ... . What does the Lord (Buddha) say

about that?"

"Surely, headman, I am not getting through to you 336 when I

say, 'Enough, headman, let it be! Don't ask me that!' But still, I

will answer you. In the theatre or arena, among beings who are

not yet free from lust, who are bound by the bondage of lust, an

actor entertains them with titillating things that excite them even

more strongly to lust. In the theatre or arena, among beings who

are not yet free from hatred, who are bound by the bondage of

hatred, an actor entertains them with infuriating things that

excite them even more strongly to hatred. In the theatre or arena,

among beings who are not yet free from delusion, who are bound

by the bondage of delusion, an actor entertains them with bewildering things that excite them even more strongly to delusion.

"Thus, being intoxicated and negligent himself, having made

others intoxicated and negligent, with the breakup of the body

after death, he is reborn in the 'Hell of Laughter.' 337 But should

he hold such a view as this: 'If an actor, in the theatre or the

arena, entertains and amuses people by truth and lies, then with

the breakup of the body, after death, he is reborn in the company of the laughing devas' -that is a wrong view on his part. For

a person with wrong view, I say, there is one of two destinations:

either hell or the animal realm." 338

When this was said, Talaputa the troupe headman cried out

and burst into tears. [The Lord (Buddha) said:] "So I did not get

through to you when I said, 'Enough, headman, let it be! Don't

ask me that!"'

"I am not crying, venerable sir, because of what the Blessed

One said to me, but because I have been tricked, cheated, and

deceived for a long time by those actors of old in the lineage of

teachers who said: 'If an actor, [308] in the theatre or the arena,

entertains and amuses people by truth and lies, then with the

breakup of the body, after death, he is reborn in the company of

the laughing devas.'

"Magnificent, venerable sir! Magnificent, venerable sir! The

Dhamma has been made clear in many ways by the Lord (Buddha),

as though he were turning upright what had been turned upside

down, revealing what was hidden, showing the way to one who

was lost, or holding up a lamp in the dark for those with eyesight

to see forms. I go for refuge to the Lord (Buddha), and to the

Dhamma, and to the Bhikkhu Sahgha. May I receive the going

forth under the Lord (Buddha), venerable sir, may I receive the

higher ordination?"

Then Talaputa the troupe headman received the going forth

under the Lord (Buddha), he received the higher ordination. And

soon, not long after his higher ordination ... the Venerable

Talaputa became one of the arahants.

355. Yodhajiva (sans. Yudhhajivi)
Then the headman Yodhajiva the Mercenary 339 approached the

Lord (Buddha), paid homage to him, sat down to one side, and said

to him: "Venerable sir, I have heard it said by mercenaries of old

in the lineage of teachers: 'When a mercenary is one who strives

and exerts himself in battle, if others slay him and finish him off

while he is striving and exerting himself in battle, then with the

breakup of the body, after death, he is reborn in the company of

the battle-slain devas.' 340 What does the Lord (Buddha) say about

that?"

"Enough, headman, let it be! Don't ask me that!"

A second time and a third time Yodhajiva the headman said:

"Venerable sir, I have heard it said by mercenaries of old in the

lineage of teachers: ... What does the Lord (Buddha) say about

that?" [309]

"Surely, headman, I am not getting through to you when I say,

'Enough, headman, let it be! Don't ask me that!' But still, I will

answer you. When, headman, a mercenary is one who strives

and exerts himself in battle, his mind is already low, depraved,

misdirected by the thought: 'Let these beings be slain, slaughtered, annihilated, destroyed, or exterminated.' If others then

slay him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is

reborn in the 'Battle-Slain Hell.' 341 But should he hold such a

view as this: 'When a mercenary strives and exerts himself in battle, if others slay him and finish him off while he is striving and

exerting himself in battle, then with the breakup of the body,

after death, he is reborn in the company of the battle-slain

devas' — that is a wrong view on his part. For a person with

wrong view, I say, there is one of two destinations: either hell or

the animal realm."

When this was said, Yodhajiva the headman cried out and

burst into tears. [The Lord (Buddha) said:] "So I did not get through

to you when I said, 'Enough, headman, let it be! Don't ask me

that!"'

"I am not crying, venerable sir, because of what the Blessed

One said to me, but because I have been tricked, cheated, and

deceived for a long time by those mercenaries of old in the lineage of teachers who said: 'When a mercenary is one who strives

and exerts himself in battle, if others slay him and finish him off

while he is striving and exerting himself in battle, then with the

breakup of the body, after death, he is reborn in the company of

the battle-slain devas.'

"Magnificent, venerable sir!... From today let the Lord (Buddha)

remember me as a lay follower who has gone for refuge for life."

356. Hattharoha
Then the headman Hattharoha the Elephant Warrior approached

the Lord (Buddha) ... ( text is same as previous 355, ending:) "... who has gone for

refuge for life."

357. Assaroha (sans. Ashvaroha)
Then the headman Assaroha the Cavalry Warrior approached

the Lord (Buddha). . . and said to him:

( All as in §355 except phrased in terms of the cavalry warrior

(assaroha) who strives and exerts himself in battle.)

358. Asibandhakaputta
On one occasion the Lord (Buddha) was dwelling at Nalanda in

Pavarika's Mango Grove. Then Asibandhakaputta the

headman approached the Lord (Buddha), paid homage to him, sat

down to one side, and said to him: "Venerable sir, the brahmins

of the western region — those who carry around waterpots, wear

garlands of water plants, immerse themselves in water, and tend

the sacred fire — are said to direct a dead person upwards, to

guide him along, and conduct him to heaven. 342 But the Blessed

One, the Arahant, the Perfectly Enlightened One, is able to bring

it about that with the breakup of the body, after death, the entire

world might be reborn in a good destination, in a heavenly

world."

"Well then, headman, I will question you about this. Answer as

you see fit. What do you think, headman? Suppose there is a person here who destroys life, takes what is not given, engages in

sexual misconduct, speaks falsely, speaks divisively, speaks

harshly, chatters idly, one who is covetous, full of ill will, and

holds wrong view. Then a great crowd of people would come

together and assemble around him, and they would send up

prayers and recite praise and circumambulate him making reverential salutations, saying: 'With the breakup of the body, after

death, may this person be reborn in a good destination, in a

heavenly world.' What do you think, headman? Because of the

prayers of the great crowd of people, because of their praise,

because they circumambulate him making reverential salutations, would that person, with the breakup of the body, after

death, be reborn in a good destination, in a heavenly world?"

"No, venerable sir."

"Suppose, headman, a person would hurl a huge boulder into

a deep pool of water. Then a great crowd of people would come

together and assemble around it, and they would send up

prayers and recite praise and circumambulate it making reverential salutations, saying: 'Emerge, good boulder! Rise up,

good boulder! Come up on to high ground, good boulder!' What

do you think, headman? Because of the prayers of the great

crowd of people, because of their praise, because they circumbmbulate it making reverential salutations, would that boulder

emerge, rise up, and come up on to high ground?"

"No, venerable sir."

"So, too, headman, if a person is one who destroys life . . . and

holds wrong view, even though a great crowd of people would

come together and assemble around him ... still, with the breakup of the body, after death, that person will be reborn in a state

of misery, in a bad destination, in the nether world, in hell.

"What do you think, headman? Suppose there is a person here

who abstains from the destruction of life, from taking what is not

given, from sexual misconduct, from false speech, from divisive

speech, from harsh speech, from idle chatter, one who is not covetous, without ill will, who holds right view. Then a great crowd

of people would come together and assemble around him, and

they would send up prayers and recite praise and circumambulate him making reverential salutations, saying: 'With the breakup of the body, after death, may this person be reborn in a state

of misery, in a bad destination, in the nether world, in hell.' What

do you think, headman? Because of the prayers of the great

crowd of people, because of their praise, because they circumambulate him making reverential salutations, would that person,

with the breakup of the body, after death, be reborn in a state of

misery ... in hell?"

"No, venerable sir."

"Suppose, headman, a man submerges a pot of ghee or a pot of

oil in a deep pool of water and breaks it. Any of its shards or

fragments there would sink downwards, but the ghee or oil

would rise upwards. [314] Then a great crowd of people would

come together and assemble around it, and they would send up

prayers and recite praise and circumambulate it making reverential salutations, saying: 'Sink down, good ghee or oil! Settle, good

ghee or oil! Go downwards, good ghee or oil!' What do you

think, headman? Because of the prayers of the great crowd of

people, because of their praise, because they circumambulate it

making reverential salutations, would that ghee or oil sink down

or settle or go downwards?"

"No, venerable sir."

"So, too, headman, if a person is one who abstains from the

destruction of life ... who holds right view, even though a great

crowd of people would come together and assemble around him

... still, with the breakup of the body, after death, that person will

be reborn in a good destination, in a heavenly world."

When this was said, Asibandhakaputta the headman said to

the Lord (Buddha): "Magnificent, venerable sir!... From today let

the Lord (Buddha) remember me as a lay follower who has gone for

refuge for life."

359. The Simile of the Field (Khettupama)
On one occasion the Lord (Buddha) was dwelling at Nalanda in

Pavarika's Mango Grove. Then Asibandhakaputta the headman

approached the Lord (Buddha), paid homage to him, sat down to

one side, and said to him: "Venerable sir, doesn't the Lord (Buddha)

dwell compassionate towards all living beings?"

"Yes, headman, the Tathagata dwells compassionate towards

all living beings."

"Then why is it, venerable sir, that the Lord (Buddha) teaches the

Dhamma thoroughly to some, yet not so thoroughly to others?"

[315]

"Well then, headman, I will question you about this. Answer as

you see fit. What do you think, headman? Suppose a farmer here

had three fields: one excellent, one of middling quality, and one

inferior — rough, salty, with bad ground. What do you think,

headman? If that farmer wishes to sow seed, where would he

sow it first: in the excellent field, in the field of middling quality,

or in the field that was inferior, the one that was rough, salty,

with bad ground?"

"If, venerable sir, that farmer wishes to sow seed, he would

sow it in the excellent field. Having sown seed there, he would

next sow seed in the field of middling quality. Having sown seed

there, he might or might not sow seed in the field that was inferior, the one that was rough, salty, with bad ground. For what

reason? Because at least it can be used as fodder for the cattle."

"Headman, just like the field that is excellent are the bhikkhus

and bhikkhunis to me. I teach them the Dhamma that is good in

the beginning, good in the middle, and good in the end, with the

right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because they dwell with

me as their island, with me as their shelter, with me as their protector, with me as their refuge.

"Then, headman, just like the field of middling quality are the

male and female lay followers to me. To them too I teach the

Dhamma that is good in the beginning, good in the middle, and

good in the end, with the right meaning and phrasing; I reveal

the holy life that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their

shelter, with me as their protector, with me as their refuge.

"Then, headman, just like that field that is inferior —

rough, salty, with bad ground — are the ascetics, brahmins, and

wanderers of other sects to me. Yet to them too I teach the

Dhamma that is good in the beginning, good in the middle, and

good in the end, with the right meaning and phrasing; I reveal

the holy life that is perfectly complete and pure. For what reason? Because if they understand even a single sentence, that will

lead to their welfare and happiness for a long time.

"Suppose, headman, a man had three waterpots: one without

cracks, which does not let water seep through and escape; one

without cracks, but which lets water seep through and escape;

and one with cracks, which lets water seep through and escape.

What do you think, headman? If that man wants to store water,

where would he store it first: in the waterpot that is without

cracks, which does not let water seep through and escape; or in

the waterpot that is without cracks, but which lets water seep

through and escape; or in the waterpot that has cracks, which lets

water seep through and escape?"

"If, venerable sir, that man wants to store water, he would

store it in the waterpot that is without cracks, which does not let

water seep through and escape. Having stored water there, he

would next store it in the waterpot that is without cracks, but

which lets water seep through and escape. Having stored it there,

he might or might not store it in the waterpot that has cracks,

which lets water seep through and escape. For what reason?

Because it can at least be used for washing dishes."

"Headman, just like the waterpot that is without cracks, which

does not let water seep through and escape, are the bhikkhus and

bhikkhunis to me. I teach them the Dhamma that is good in the

beginning, good in the middle, and good in the end, with the

right meaning and phrasing; I reveal the holy life that is perfect

ly complete and pure. For what reason? Because they dwell with

me as their island, with me as their shelter, with me as their protector, with me as their refuge.

"Then, headman, just like the waterpot that is without cracks,

but which lets water seep through and escape, are the male and

female lay followers to me. To them [317] too I teach the

Dhamma that is good in the beginning, good in the middle, and

good in the end, with the right meaning and phrasing; I reveal

the holy life that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their

shelter, with me as their protector, with me as their refuge.

"Then, headman, just like the waterpot that has cracks, which

lets water seep through and escape, are the ascetics, brahmins,

and wanderers of other sects to me. Yet to them too I teach the

Dhamma that is good in the beginning, good in the middle, and

good in the end, with the right meaning and phrasing; I reveal

the holy life that is perfectly complete and pure. For what reason. Because if they understand even a single sentence, that will

lead to their welfare and happiness for a long time."

When this was said, Asibandhakaputta the headman said to

the Lord (Buddha): "Magnificent, venerable sir!... From today let

the Lord (Buddha) remember me as a lay follower who has gone for

refuge for life."

360. The Conch Blower (Sankhadhama)
On one occasion the Lord (Buddha) was dwelling at Nalanda in

Pavarika's Mango Grove. Then Asibandhakaputta the headman,

a lay disciple of the niganthas, 343 approached the Lord (Buddha). .

The Lord (Buddha) then said to him as he was sitting to one side:

"In what way, headman, does Nigantha Nataputta teach the

Dhamma to his disciples?"

"Venerable sir, Nigantha Nataputta teaches the Dhamma to his

disciples thus: 'Anyone at all who destroys life is bound for a

state of misery, bound for hell. Anyone at all who takes what is

not given is bound for a state of misery, bound for hell. Anyone

at all who engages in sexual misconduct is bound for a state of

misery, bound for hell. Anyone at all who speaks falsehood is

bound for a state of misery, bound for hell. One is led on [to

rebirth] by the manner in which one usually dwells.' It is in such

a way, venerable sir, that Nigantha Nataputta teaches the

Dhamma to his disciples."

"If, headman, it were the case that one is led on [to rebirth] by

the manner in which one usually dwells, then according to

Nigantha Nataputta's word, no one at all would be bound for a

state of misery, bound for hell. What do you think, headman? In

the case of a person who destroys life, if one compares one occasion with another, whether by day or by night, which is more

frequent: the occasions when he is destroying life or those when

he is not doing so?"

"In the case of a person who destroys life, venerable sir, if one

compares one occasion with another, whether by day or by night,

the occasions when he is destroying life are infrequent while

those when he is not doing so are frequent."

"So, headman, if it were the case that one is led on [to rebirth]

by the manner in which one usually dwells, then according to

Nigantha Nataputta's word no one at all would be bound for a

state of misery, bound for hell.

"What do you think, headman? In the case of a person who

takes what is not given. . . who engages in sexual misconduct. ..

[319] who speaks falsehood, if one compares one occasion with

another, whether by day or by night, which is more frequent: the

occasions when he is speaking falsehood or those when he is not

speaking falsehood?"

"In the case of a person who speaks falsehood, venerable sir, if

one compares one occasion with another, whether by day or by

night, the occasions when he is speaking falsehood are infrequent

while those when he is not speaking falsehood are frequent."

"So, headman, if it were the case that one is led on [to rebirth]

by the manner in which one usually dwells, then according to

Nigantha Nataputta's word no one at all would be bound for a

state of misery, bound for hell.

"Here, headman, some teacher holds such a doctrine and view

as this: 'Anyone at all who destroys life ... who takes what is not

given ... who engages in sexual misconduct ... who speaks falsehood is bound for a state of misery, is bound for hell.' Then a disciple has full confidence in that teacher. It occurs to him: 'My teacher holds such a doctrine and view as this: "Anyone at all

who destroys life is bound for a state of misery, bound for hell."

Now I have destroyed life, so I too am bound for a state of misery, bound for hell.' Thus he acquires such a view. If he does not

abandon that assertion and that state of mind, and if he does not

relinquish that view, then according to his deserts he will be, as

it were, dropped off in hell. 344

"It occurs to him: 'My teacher holds such a doctrine and view

as this: "Anyone at all who takes what is not given is bound for

a state of misery, bound for hell." Now I have taken what is not

given, so I too am bound for a state of misery, bound for hell.'

Thus he acquires such a view. If he does not abandon that assertion ... he will be, as it were, dropped off in hell.

"It occurs to him: 'My teacher holds such a doctrine and view

as this: "Anyone at all who engages in sexual misconduct is

bound for a state of misery, bound for hell." Now I have engaged

in sexual misconduct, so I too am bound for a state of misery,

bound for hell.' Thus he acquires such a view. If he does not abandon that assertion ... he will be, as it were, dropped off in hell.

"It occurs to him: 'My teacher holds such a doctrine and view

as this: "Anyone at all who speaks falsehood is bound for a state

of misery, bound for hell." Now I have spoken falsehood, so I too

am bound for a state of misery, bound for hell.' Thus he acquires

such a view. If he does not abandon that assertion ... he will be,

as it were, dropped off in hell.

"But here, headman, a Tathagata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and

conduct, fortunate, knower of the world, unsurpassed leader of

persons to be tamed, teacher of devas and humans, the

Enlightened One, the Lord (Buddha). In many ways he criticizes

and censures the destruction of life, and he says: 'Abstain from

the destruction of life.' He criticizes and censures the taking of

what is not given, and he says: 'Abstain from taking what is not

given.' He criticizes and censures sexual misconduct, and he

says: 'Abstain from sexual misconduct.' He criticizes and censures false speech, and he says: 'Abstain from false speech.'

"Then a disciple has full confidence in that teacher. He reflects

thus: 'In many ways the Lord (Buddha) criticizes and censures the

destruction of life, and he says: "Abstain from the destruction of

life." Now I have destroyed life to such and such an extent. That

wasn't proper; that wasn't good. But though I feel regret over

this, that evil deed of mine cannot be undone.' Having reflected

thus, he abandons the destruction of life and he abstains from the

destruction of life in the future. Thus there comes about the abandoning of that evil deed; 345 thus there comes about the transcending of that evil deed.

"He reflects thus: 'In many ways the Lord (Buddha) criticizes and

censures the taking of what is not given, and he says: "Abstain

from taking what is not given." Now I have taken what is not

given to such and such an extent. That wasn't proper; that wasn't

good. But though I feel regret over this, that evil deed of mine

cannot be undone.' Having reflected thus, [321] he abandons the

taking of what is not given and he abstains from taking what is

not given in the future. Thus there comes about the abandoning

of that evil deed; thus there comes about the transcending of that

evil deed.

"He reflects thus: 'In many ways the Lord (Buddha) criticizes and

censures sexual misconduct, and he says: "Abstain from sexual

misconduct." Now I have engaged in sexual misconduct to such

and such an extent. That wasn't proper; that wasn't good. But

though I feel regret over this, that evil deed of mine cannot be

undone.' Having reflected thus, he abandons sexual misconduct

and he abstains from sexual misconduct in the future. Thus there

comes about the abandoning of that evil deed; thus there comes

about the transcending of that evil deed.

"He reflects thus: 'In many ways the Lord (Buddha) criticizes and

censures false speech, and he says: "Abstain from false speech."

Now I have spoken falsehood to such and such an extent. That

wasn't proper; that wasn't good. But though I feel regret over

this, that evil deed of mine cannot be undone.' Having reflected

thus, he abandons false speech and he abstains from false speech

in the future. Thus there comes about the abandoning of that evil

deed; thus there comes about the transcending of that evil deed.

"Having abandoned the destruction of life, he abstains from

the destruction of life. Having abandoned the taking of what is

not given, he abstains from taking what is not given. Having

abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false

speech. Having abandoned divisive speech, he abstains from

divisive speech. Having abandoned harsh speech, he abstains

from harsh speech. Having abandoned idle chatter, he abstains

from idle chatter. Having abandoned covetousness, he is uncovetous. Having abandoned ill will and hatred, he has a mind

without ill will. Having abandoned wrong view, he is one of

right view.

"Then, headman, that noble disciple — who is thus devoid of

covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful — dwells pervading one quarter with a

mind imbued with lovingkindness, likewise the second quarter,

the third quarter, and the fourth quarter. Thus above, below,

across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill

will. Just as a strong conch blower can easily send his signal to

the four quarters, so too, when the liberation of mind by lovingkindness is developed and cultivated in this way, any limited

kamma that was done does not remain there, does not persist

there. 346

"He dwells pervading one quarter with a mind imbued with

compassion. . . with a mind imbued with altruistic joy. . . with a

mind imbued with equanimity, likewise the second quarter, the

third quarter, and the fourth quarter. Thus above, below, across,

and everywhere, and to all as to himself, he dwells pervading the

entire world with a mind imbued with equanimity, vast, exalted,

measureless, without hostility, without ill will. Just as a strong

conch blower can easily send his signal to the four quarters, so

too, when the liberation of mind by equanimity is developed and

cultivated in this way, any limited kamma that was done does

not remain there, does not persist there."

When this was said, Asibandhakaputta the headman said to

the Lord (Buddha): "Magnificent, venerable sir!... From today let

the Lord (Buddha) remember me as a lay follower who has gone for

refuge for life."

361. Families (Kula)
On one occasion the Lord (Buddha), while wandering on tour

among the Kosalans together with a large Sahgha of bhikkhus,

arrived at Nalanda. [323] He stayed there at Nalanda in

Pavarika's Mango Grove.

Now on that occasion Nalanda was in the grip of famine, a

time of scarcity, with crops blighted and turned to straw. 347 On

that occasion Nigantha Nataputta was residing at Nalanda

together with a large retinue of niganthas. Then Asibandhakaputta the headman, a lay disciple of the niganthas, approached

Nigantha Nataputta, paid homage to him, and sat down to one

side. Nigantha Nataputta then said to him: “Come, headman,

refute the doctrine of the ascetic Gotama. Then a good report

concerning you will be spread about thus: 'Asibandhakaputta

the headman has refuted the doctrine of the ascetic Gotama, who

is so powerful and mighty.'"

"But how, venerable sir, shall I refute the doctrine of the ascetic Gotama, who is so powerful and mighty?"

"Go, headman, approach the ascetic Gotama and ask him:

'Venerable sir, doesn't the Lord (Buddha) in many ways praise

sympathy towards families, the protection of families, compassion towards families?' If, when he is questioned by you thus, the

ascetic Gotama answers, 'Yes, headman, the Tathagata in many

ways praises sympathy for families, the protection of families,

compassion for families/ then you should say to him: 'Then why,

venerable sir, is the Lord (Buddha) wandering on tour with a large

Sahgha of bhikkhus at a time of famine, a time of scarcity, when

crops are blighted and have turned to straw? The Lord (Buddha) is

practising for the annihilation of families, for the calamity of families, for the destruction of families.' When the ascetic Gotama is

posed this dilemma by you, he will neither be able to throw it up

nor to gulp it down." [324]

"Yes, venerable sir," Asibandhakaputta the headman replied.

Then he rose from his seat and, after paying homage to Nigantha

Nataputta, keeping him on his right, he departed and went to the

Lord (Buddha). After paying homage to the Lord (Buddha), he sat

down to one side and said to him: "Venerable sir, doesn't the

Lord (Buddha) in many ways praise sympathy for families, the protection of families, compassion for families?"

"Yes, headman, the Tathagata in many ways praises sympathy

for families, the protection of families, compassion for families."

"Then why, venerable sir, is the Lord (Buddha) wandering on

tour with a large Sangha of bhikkhus at a time of famine, a time

of scarcity, when crops are blighted and have turned to straw?

The Lord (Buddha) is practising for the annihilation of families, for

the calamity of families, for the destruction of families."

"I recollect ninety-one aeons back, headman, but I do not recall

any family that has ever been destroyed merely by offering

cooked almsfood. Rather, whatever families there are that are

rich, with much wealth and property, with abundant gold and

silver, with abundant possessions and means of subsistence, with

abundant wealth and grain, they have all become so from giving,

from truthfulness, and from self-control. 348

"There are, headman, eight causes and conditions for the

destruction of families. Families come to destruction on account

of the king, or on account of thieves, or on account of fire, or on

account of water; or they do not find what they have put away; 349

or mismanaged undertakings fail; or there arises within a family

a wastrel who squanders, dissipates, and fritters away its wealth;

[325] and impermanence is the eighth. These are the eight causes

and conditions for the destruction of families. But while these

eight causes and conditions for the destruction of families exist,

if anyone speaks thus of me: 'The Lord (Buddha) is practising for

the annihilation of families, for the calamity of families, for the

destruction of families/ if he does not abandon that assertion and

that state of mind, and if he does not relinquish that view, then

according to his deserts he will be, as it were, dropped off in hell."

When this was said, Asibandhakaputta the headman said to

the Lord (Buddha): "Magnificent, venerable sir!... From today let

the Lord (Buddha) remember me as a lay follower who has gone for

refuge for life."

362. Maniculaka
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the

members of the king's retinue had assembled in the royal palace

and were sitting together when the following conversation arose:

"Gold and silver are allowable for the ascetics following the

Sakyan son; the ascetics following the Sakyan son consent to gold

and silver; the ascetics following the Sakyan son accept gold and

silver."

Now on that occasion Maniculaka the headman was sitting in

that assembly. Then Maniculaka the headman said to that assembly: "Do not speak thus, masters. Gold and silver are not allowable for the ascetics following the Sakyan son; the ascetics following the Sakyan son do not consent to gold and silver; the

ascetics following the Sakyan son do not accept gold and silver.

They have renounced jewellery and gold; they have given up the

use of gold and silver." 350 And Maniculaka was able to convince

that assembly.

Then Maniculaka approached the Lord (Buddha), paid homage to

him, and sat down to one side. Sitting to one side, he

reported to the Lord (Buddha) all that had happened, adding: "I

hope, venerable sir, that when I answered thus I stated what has

been said by the Lord (Buddha) and did not misrepresent him with

what is contrary to fact; that I explained in accordance with the

Dhamma, and that no reasonable consequence of my statement

gives ground for criticism."

"For sure, headman, when you answered thus you stated what

has been said by me and did not misrepresent me with what is

contrary to fact; you explained in accordance with the Dhamma,

and no reasonable consequence of your statement gives ground

for criticism. For, headman, gold and silver are not allowable for

the ascetics following the Sakyan son; the ascetics following the

Sakyan son do not consent to gold and silver; the ascetics following the Sakyan son do not accept gold and silver. They have

renounced jewellery and gold; they have given up the use of gold

and silver. If gold and silver are allowable for anyone, the five

cords of sensual pleasure are allowable for him. If the five cords

of sensual pleasure are allowable for anyone, you can definitely

consider him to be one who does not have the character of an

ascetic or of a follower of the Sakyan son.

"Further, headman, I say this: 'Straw may be sought by one

needing straw; timber may be sought by one needing timber; a

cart may be sought by one needing a cart; a workman may be

sought by one needing a workman/ [327] But I do not say that

there is any method by which gold and silver may be consented

to or sought."

363. Bhadraka
On one occasion the Lord (Buddha) was dwelling at a town of the

Malians named Uruvelakappa. Then Bhadraka the headman

approached the Lord (Buddha), paid homage to him, sat down to

one side, and said to him: "It would be good, venerable sir, if the

Lord (Buddha) would teach me about the origin and the passing

away of suffering."

"If, headman, I were to teach you about the origin and the

passing away of suffering with reference to the past, saying, 'So

it was in the past/ perplexity and uncertainty about that might

arise in you. And if I were to teach you about the origin and the

passing away of suffering with reference to the future, saying,

'So it will be in the future,' perplexity and uncertainty about that

might arise in you. Instead, headman, while I am sitting right

here, and you are sitting right there, I will teach you about the

origin and the passing away of suffering. Listen to that and

attend closely, I will speak."

"Yes, venerable sir," Bhadraka the headman replied. The

Lord (Buddha) said this:

"What do you think, headman? Are there any people in

Uruvelakappa on whose account sorrow, lamentation, pain, displeasure, and despair would arise in you if they were to be executed, imprisoned, fined, or censured?" 351

"There are such people, venerable sir."

"But are there any people in Uruvelakappa on whose account

[328] sorrow, lamentation, pain, displeasure, and despair would

not arise in you in such an event?"

"There are such people, venerable sir."

"What, headman, is the cause and reason why in relation to

some people in Uruvelakappa sorrow, lamentation, pain, displeasure, and despair would arise in you if they were to be executed, imprisoned, fined, or censured, while in regard to others

no such sorrow, lamentation, pain, displeasure, and despair

would arise in you?"

"Those people in Uruvelakappa, venerable sir, in relation to

whom sorrow, lamentation, pain, displeasure, and despair would

arise in me if they were to be executed, imprisoned, fined, or censured — these are the ones for whom I have desire and attachment.

But those people in Uruvelakappa in relation to whom no sorrow.

lamentation, pain, displeasure, and despair would arise in me

-these are the ones for whom I have no desire and attachment."

"Headman, by means of this principle that is seen, understood,

immediately attained, fathomed, apply the method to the past

and to the future thus: 352 'Whatever suffering arose in the past,

all that arose rooted in desire, with desire as its source; for desire

is the root of suffering. Whatever suffering will arise in the

future, all that will arise rooted in desire, with desire as its

source; for desire is the root of suffering.'"

"It is wonderful, venerable sir! It is amazing, venerable sir!

How well that has been stated by the Lord (Buddha): 'Whatever

suffering arises, all that is rooted in desire, has desire as its

source; for desire is the root of suffering.' 353 Venerable sir, I have

a boy named Ciravasi, who stays at an outside residence. I rise

early and send a man, saying, 'Go, man, and find out how

Ciravasi is.' Until that man returns, venerable sir, I am upset,

thinking, 'I hope Ciravasi has not met with any affliction!"'

"What do you think, headman? If Ciravasi were to be executed, imprisoned, fined, or censured, would sorrow, lamentation,

pain, displeasure, and despair arise in you?"

"Venerable sir, if Ciravasi were to be executed, imprisoned,

fined, or censured, even my life would be upset, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?"

"In this way too, headman, it can be understood: 'Whatever

suffering arises, all that arises rooted in desire, with desire as its

source; for desire is the root of suffering.'

"What do you think, headman? Before you saw Ciravasi's

mother or heard about her, did you have any desire, attachment,

or affection for her?"

"No, venerable sir."

"Then was it, headman, because of seeing her or hearing about

her that this desire, attachment, and affection arose in you?"

"Yes, venerable sir."

"What do you think, headman? If Ciravasi's mother were to be

executed, imprisoned, fined, or censured, would sorrow, lamentation, pain, displeasure, and despair arise in you?"

"Venerable sir, if Ciravasi's mother were to be executed,

imprisoned, fined, or censured, even my life would be upset, so

how could sorrow, lamentation, pain, displeasure, and despair

not arise in me?"

“In this way too, headman, it can be understood: 'Whatever

suffering arises, all that arises rooted in desire, with desire as its

source; for desire is the root of suffering.'"

364. Rasiya
Then Rasiya the headman approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to him:

“Venerable sir, I have heard: 'The ascetic Gotama criticizes all

austerity. He categorically blames and reviles any ascetic who

leads a rough life.' Do those who speak thus, venerable sir, state

what has been said by the Lord (Buddha) and not misrepresent him

with what is contrary to fact? Do they explain in accordance with

the Dhamma so that no reasonable consequence of their assertion

would be open to criticism?"

"Those who speak thus, headman, do not state what has been

said by me but misrepresent me with untruth and falsehood.

I.

"There are, headman, these two extremes which should not be

cultivated by one who has gone forth into homelessness: the pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit

of self-mortification, which is painful, ignoble, unbeneficial.

Without veering towards either of these extremes, the Tathagata

has awakened to the middle way, [331] which gives rise to vision,

which gives rise to knowledge, which leads to peace, to direct

knowledge, to enlightenment, to Nibbana. And what is that middle way awakened to by the Tathagata, which gives rise to vision

... leads to Nibbana? It is this Noble Eightfold Path; that is, right

view. . . right concentration. This is that middle way awakened to

by the Tathagata, which gives rise to vision, which gives rise to

knowledge, which leads to peace, to direct knowledge, to

enlightenment, to Nibbana. 354

II.

"There are, headman, these three persons who enjoy sensual

pleasures existing in the world. What three? 355

(i) "Here, headman, someone who enjoys sensual pleasures seeks

wealth unlawfully, by violence. Having done so, he does not

make himself happy and pleased, nor does he share it and do

meritorious deeds.

(ii) "Then, headman, someone here who enjoys sensual pleasures

seeks wealth unlawfully, by violence. Having done so, he makes

himself happy and pleased, but he does not share it and do meritorious deeds.

(iii) "Then, headman, someone here who enjoys sensual pleasures

seeks wealth unlawfully, by violence. Having done so, he makes

himself happy and pleased, and he shares it and does meritorious deeds.

(iv) "Then, headman, someone here who enjoys sensual pleasures

seeks wealth both lawfully and unlawfully, both by violence and

without violence. Having done so, [332] he does not make himself happy and pleased, nor does he share it and do meritorious

deeds.

"Then, headman, someone here who enjoys sensual pleasures

seeks wealth both lawfully and unlawfully, both by violence and

without violence. Having done so, he makes himself happy and

pleased, but he does not share it and do meritorious deeds.

(vi) "Then, headman, someone here who enjoys sensual pleasures

seeks wealth both lawfully and unlawfully, both by violence and

without violence. Having done so, he makes himself happy and

pleased, and he shares it and does meritorious deeds.

(vii) “Then, headman, someone here who enjoys sensual pleasures

seeks wealth lawfully, without violence. Having done so, he does

not make himself happy and pleased, nor does he share it and do

meritorious deeds.

(viii) "Then, headman, someone here who enjoys sensual pleasures

seeks wealth lawfully, without violence. Having done so, he

makes himself happy and pleased, but he does not share it and

do meritorious deeds.

(ix) "Then, headman, someone here who enjoys sensual pleasures

seeks wealth lawfully, without violence. Having done so, he

makes himself happy and pleased, and he shares it and does

meritorious deeds. But he uses his wealth while being tied to it,

infatuated with it, blindly absorbed in it, not seeing the danger in

it, not understanding the escape.

(x) "Then, headman, someone here who enjoys sensual pleasures

seeks wealth lawfully, without violence. Having done so, [333]

he makes himself happy and pleased, and he shares it and does

meritorious deeds. And he uses his wealth without being tied to

it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape.

III.

(i) "Therein, headman, the one enjoying sensual pleasures who

seeks wealth unlawfully, by violence, and who does not make

himself happy and pleased nor share it and do meritorious

deeds, may be criticized on three grounds. On what three

grounds may he be criticized? 'He seeks wealth unlawfully, by

violence' — this is the first ground on which he may be criticized.

'He does not make himself happy and pleased' — this is the second ground on which he may be criticized. 'He does not share it

and do meritorious deeds' — this is the third ground on which he

may be criticized. This one enjoying sensual pleasures may be

criticized on these three grounds.

(ii) "Therein, headman, the one enjoying sensual pleasures who

seeks wealth unlawfully, by violence, and who makes himself

happy and pleased but does not share it and do meritorious

deeds, may be criticized on two grounds and praised on one

ground. On what two grounds may he be criticized? 'He seeks

wealth unlawfully, by violence' — this is the first ground on

which he may be criticized. 'He does not share it and do meritorious deeds' — this is the second ground on which he may be criticized. And on what one ground may he be praised? 'He makes

himself happy and pleased' — this is the one ground on which he

may be praised. This one enjoying sensual pleasures may be criticized on these two grounds and praised on this one ground.

(iii) "Therein, headman, the one enjoying sensual pleasures who

seeks wealth unlawfully, by violence, and [334] makes himself

happy and pleased, and shares it and does meritorious deeds,

may be criticized on one ground and praised on two grounds. On

what one ground may he be criticized? 'He seeks wealth unlawfully, by violence' — this is the one ground on which he may be

criticized. And on what two grounds may he be praised? 'He

makes himself happy and pleased' — this is the first ground on

which he may be praised. 'He shares it and does meritorious

deeds' — this is the second ground on which he may be praised.

This one enjoying sensual pleasures may be criticized on this one

ground and praised on these two grounds.

(iv) "Therein, headman, the one enjoying sensual pleasures who

seeks wealth both lawfully and unlawfully, both by violence and

without violence, and who does not make himself happy and

pleased nor share it and do meritorious deeds, may be praised on

one ground and criticized on three grounds. On what one

ground may he be praised? 'He seeks wealth lawfully, without

violence' — this is the one ground on which he may be praised.

On what three grounds may he be criticized? 'He seeks wealth

unlawfully, by violence' — this is the first ground on which he

may be criticized. 'He does not make himself happy and

pleased' — this is the second ground on which he may be criticized. 'He does not share it and do meritorious deeds' — this is

the third ground on which he may be criticized. This one enjoying sensual pleasures may be praised on this one ground and

criticized on these three grounds.

(v) "Therein, headman, the one enjoying sensual pleasures who

seeks wealth both lawfully and unlawfully, both by violence and

without violence, and who makes himself happy and pleased but

does not share it and do meritorious deeds, may be praised on

two grounds and criticized on two grounds. On what two

grounds may he be praised? 'He seeks wealth lawfully, without

violence' — this is the first ground on which he may be praised.

'He makes himself happy and pleased' — this is the second

ground on which he may be praised. [335] On what two grounds

may he be criticized? 'He seeks wealth unlawfully, by violence' — this is the first ground on which he may be criticized. 'He

does not share it and do meritorious deeds' — this is the second

ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these two grounds and criticized

on these two grounds.

(vi) "Therein, headman, the one enjoying sensual pleasures who

seeks wealth both lawfully and unlawfully, both by violence and

without violence, and who makes himself happy and pleased

and shares it and does meritorious deeds, may be praised on

three grounds and criticized on one ground. On what three

grounds may he be praised? 'He seeks wealth lawfully, without

violence' — this is the first ground on which he may be praised.

'He makes himself happy and pleased' — this is the second

ground on which he may be praised. 'He shares it and does meritorious deeds' — this is the third ground on which he may be

praised. On what one ground may he be criticized? 'He seeks

wealth unlawfully, by violence' — this is the one ground on which

he may be criticized. This one enjoying sensual pleasures may be

praised on these three grounds and criticized on this one ground.

(vii) "Therein, headman, the one enjoying sensual pleasures who

seeks wealth lawfully, without violence, and who does not make

himself happy and pleased nor share it and do meritorious

deeds, may be praised on one ground and criticized on two

grounds. On what one ground may he be praised? 'He seeks

wealth lawfully, without violence' — this is the one ground on

which he may be praised. On what two grounds may he be criticized? 'He does not make himself happy and pleased' — this is

the first ground on which he may be criticized. 'He does not

share it and do meritorious deeds' — this is the second ground on

which he may be criticized. This one enjoying sensual pleasures

may be praised on this one ground and criticized on these two

grounds.

(viii) "Therein, headman, the one enjoying sensual pleasures who

seeks wealth lawfully, without violence, and who makes himself

happy and pleased but does not share it and do meritorious

deeds, may be praised on two grounds and criticized on one

ground. On what two grounds may he be praised? 'He seeks

wealth lawfully, without violence' — this is the first ground on

which he may be praised. 'He makes himself happy and

pleased' — this is the second ground on which he may be praised.

On what one ground may he be criticized? 'He does not share it

and do meritorious deeds' — this is the one ground on which he

may be criticized. This one enjoying sensual pleasures may be

praised on these two grounds and criticized on this one ground.

(ix) "Therein, headman, the one enjoying sensual pleasures who

seeks wealth lawfully, without violence, and makes himself

happy and pleased, and shares it and does meritorious deeds,

but who uses that wealth while being tied to it, infatuated with

it, blindly absorbed in it, not seeing the danger in it, not understanding the escape — he may be praised on three grounds and

criticized on one ground. On what three grounds may he be

praised? 'He seeks wealth lawfully, without violence' — this is the

first ground on which he may be praised. 'He makes himself

happy and pleased' — this is the second ground on which he may

be praised. 'He shares it and does meritorious deeds' — this is the

third ground on which he may be praised. On what one ground

may he be criticized? 'He uses that wealth while being tied to it,

infatuated with it, blindly absorbed in it, not seeing the danger in

it, not understanding the escape' — this is the one ground on

which he may be criticized. This one enjoying sensual pleasures

may be praised on these three grounds and criticized on this one

ground.

(x) "Therein, headman, the one enjoying sensual pleasures who

seeks wealth lawfully, without violence, and makes himself

happy and pleased, and shares it and does meritorious deeds,

and who uses that wealth without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it,

understanding the escape — he may be praised on four grounds.

On what four grounds may he be praised? 'He seeks wealth lawfully, without violence' — this is the first ground on which he may

be praised. 'He makes himself happy and pleased' — this is the

second ground on which he may be praised. 'He shares it and

does meritorious deeds' — this is the third ground on which he

may be praised. 'He uses that wealth without being tied to it,

uninfatuated with it, not blindly absorbed in it, seeing the danger

in it, understanding the escape' — this is the fourth ground on

which he may be praised. This one enjoying sensual pleasures

may be praised on these four grounds.

IV.

"There are, headman, these three kinds of ascetics of rough life

existing in the world. What three?

(i) "Here, headman, some ascetic of rough life has gone forth out of

faith from the household life into homelessness with the thought:

'Perhaps I may achieve a wholesome state; perhaps I may realize

a superhuman distinction in knowledge and vision worthy of the

noble ones.' 356 He afflicts and torments himself, yet he does not

achieve a wholesome state or realize a superhuman distinction in

knowledge and vision worthy of the noble ones.

(ii) "Then, headman, some ascetic of rough life has gone forth out of

faith.... He afflicts and torments himself, and achieves a wholesome state, yet he does not realize a superhuman distinction in

knowledge and vision worthy of the noble ones.

(iii) "Then, headman, some ascetic of rough life has gone forth out of

faith.... He afflicts and torments himself, achieves a wholesome

state, and realizes a superhuman distinction in knowledge and

vision worthy of the noble ones.

V.

(i) "Therein, headman, the ascetic of rough life who afflicts and torments himself, yet does not achieve a wholesome state or realize

a superhuman distinction in knowledge and vision worthy of the

noble ones, may be criticized on three grounds. On what three

grounds may he be criticized? 'He afflicts and torments himself' — this is the first ground on which he may be criticized. 'He

does not achieve a wholesome state' — this is the second ground

on which he may be criticized. 'He does not realize a superhuman distinction in knowledge and vision worthy of the noble

ones' — this is the third ground on which he may be criticized.

This ascetic of rough life may be criticized on these three

grounds.

(ii) “Therein, headman, the ascetic of rough life who afflicts and torments himself, and achieves a wholesome state, yet does not realize a superhuman distinction in knowledge and vision worthy of

the noble ones, may be criticized on two grounds and praised on

one ground. On what two grounds may he be criticized? 'He

afflicts and torments himself' — this is the first ground on which

he may be criticized. 'He does not realize a superhuman distinction in knowledge and vision worthy of the noble ones' — this is

the second ground on which he may be criticized. On what one

ground may he be praised? 'He achieves a wholesome state' —

this is the one ground on which he may be praised. This ascetic

of rough life may be criticized on these two grounds and praised

on this one ground. [339]

(iii) "Therein, headman, the ascetic of rough life who afflicts and torments himself, achieves a wholesome state, and realizes a superhuman distinction in knowledge and vision worthy of the noble

ones, may be criticized on one ground and praised on two

grounds. On what one ground may he be criticized? 'He afflicts

and torments himself' — this is the one ground on which he may

be criticized. On what two grounds may he be praised? 'He

achieves a wholesome state' — this is the first ground on which he

may be praised. 'He realizes a superhuman distinction in knowledge and vision worthy of the noble ones' — this is the second

ground on which he may be praised. This ascetic of rough life

may be criticized on this one ground and praised on these two

grounds.

VI.

"There are, headman, these three kinds of wearing away that are

directly visible, 357 immediate, inviting one to come and see,

applicable, to be personally experienced by the wise. What three?

(i) "Someone is lustful, and on account of lust he intends for his own

affliction, for the affliction of others, for the affliction of both.

When lust is abandoned, he does not intend for his own affliction, or for the affliction of others, or for the affliction of both. The

wearing away is directly visible, immediate, inviting one to come

and see, applicable, to be personally experienced by the wise.

(ii) "Someone is full of hatred, and on account of hatred he intends

for his own affliction, for the affliction of others, for the affliction

of both. When hatred is abandoned, he does not intend for his

own affliction, or for the affliction of others, or for the affliction

of both. [340] The wearing away is directly visible, immediate,

inviting one to come and see, applicable, to be personally experienced by the wise.

(iii) "Someone is deluded, and on account of delusion he intends for

his own affliction, for the affliction of others, for the affliction of

both. When delusion is abandoned, he does not intend for his

own affliction, or for the affliction of others, or for the affliction

of both. The wearing away is directly visible, immediate, inviting

one to come and see, applicable, to be personally experienced by

the wise.

"These, headman, are the three kinds of wearing away that are

directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise."

When this was said, Rasiya the headman said to the Blessed

One: "Magnificent, venerable sir!... From today let the Blessed

One remember me as a lay follower who has gone for refuge for

life."

365. Pataliya
On one occasion the Lord (Buddha) was dwelling among the

Koliyans where there was a town of the Koliyans named Uttara.

Then Pataliya the headman approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to him:

"I have heard, venerable sir: 'The ascetic Gotama knows

magic.' 358 I hope, venerable sir, that those who say, 'The ascetic

Gotama knows magic,' state what has been said by the Blessed

One and do not misrepresent him with what is contrary to fact;

that they explain in accordance with the Dhamma, and that no

reasonable consequence of their assertion gives ground for criticism. For we would not wish to misrepresent the Lord (Buddha), venerable sir."

"Those, headman, who say. The ascetic Gotama knows magic,'

state what has been said by me and do not misrepresent me with

what is contrary to fact; they explain in accordance with the

Dhamma, and no reasonable consequence of their assertion gives

ground for criticism."

"Then, sir, we did not believe the plain truth asserted by those

ascetics and brahmins who said, 'The ascetic Gotama knows

magic.' Indeed, sir, the ascetic Gotama is a magician!" 359

"Headman, does one who asserts, 'I know magic,' also assert,

'I am a magician'?"

"So it is. Lord (Buddha)! So it is. Fortunate One!"

"Well then, headman, I will question you about this same matter. Answer as you see fit.

I.

(i) "What do you think, headman? Do you know the Koliyans'

hirelings with drooping head-dresses?" 360

"I do, venerable sir."

"What do you think, headman? What is the job of the Koliyans'

hirelings with drooping head-dresses?"

"Their job, venerable sir, is to arrest thieves for the Koliyans

and to carry the Koliyans' messages."

"What do you think, headman? Do you know whether the

Koliyans' hirelings with drooping head-dresses are virtuous or

immoral?"

"I know, venerable sir, that they are immoral, of bad character.

They are to be included among those in the world who are

immoral, of bad character."

"Would one be speaking rightly, headman, if one were to say:

'Pataliya the headman knows the Koliyans' hirelings with drooping head-dresses, who are immoral, of bad character. Pataliya the

headman too is immoral, of bad character'?"

"No, venerable sir. I am quite different from the Koliyans'

hirelings with drooping head-dresses. My character is quite different from theirs." [342]

"If, headman, it can be said about you, 'Pataliya the headman

knows the Koliyans' hirelings with drooping head-dresses, who

are immoral, of bad character, but Pataliya the headman is not

immoral, of bad character,' then why can't it be said about the

Tathagata: The Tathagata knows magic, but the Tathagata is not

a magician'? I understand magic, headman, and the result of

magic, and I understand how a magician, faring along, with the

breakup of the body, after death, is reborn in a state of misery, in

a bad destination, in the nether world, in hell.

(ii) "I understand, headman, the destruction of life, and the result of

the destruction of life, and I understand how one who destroys

life, faring along, with the breakup of the body, after death, is

reborn in a state of misery, in a bad destination, in the nether

world, in hell.

"I understand, headman, the taking of what is not given . . . sexual misconduct ... false speech ... divisive speech ... harsh

speech ... [343] ... idle chatter ... covetousness ... ill will and

hatred ... wrong view, and the result of wrong view, and I

understand how one who holds wrong view, faring along, with

the breakup of the body, after death, is reborn in a state of misery, in a bad destination, in the nether world, in hell.

II.

"There are, headman, some ascetics and brahmins who hold such

a doctrine and view as this: 'Anyone at all who destroys life

experiences pain and grief in this very life. Anyone at all who

takes what is not given ... who engages in sexual misconduct ...

who speaks falsely experiences pain and grief in this very life.'

(i) "Someone here, headman, is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying

sensual pleasures with women as if he were a king. They ask

someone about him: 'Sir, what has this man done, that he has

been garlanded and adorned ... enjoying sensual pleasures with

women as if he were a king?' [344] They answer: 'Sir, this man

attacked the king's enemy and took his life. The king was pleased

with him and bestowed a reward upon him. That is why this

man is garlanded and adorned ... enjoying sensual pleasures

with women as if he were a king.'

(ii) "Then, headman, someone here is seen with his arms tightly

bound behind him with a strong rope, his head shaven, being led

around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south

gate and beheaded to the south of the city. They ask someone

about him: 'Sir, what has this man done, that with his arms tightly tied behind his back ... he is beheaded to the south of the city?'

They answer: 'Sir, this man, an enemy of the king, has taken the

life of a man or a woman. That is why the rulers, having had him

arrested, imposed such a punishment upon him.'

"What do you think, headman, have you ever seen or heard of

such a case?"

"I have seen this, venerable sir, and I ha ve heard of it, and I will

hear of it [still again]."

"Therein, headman, when those ascetics and brahmins who

hold such a doctrine and view as this say: 'Anyone at all who

destroys life experiences pain and grief here and now,' do they

speak truthfully or falsely?"

"Falsely, venerable sir."

"Are those who prattle empty falsehood virtuous or immoral?"

"Immoral, venerable sir."

"Are those who are immoral and of bad character practising

wrongly or rightly?"

"Practising wrongly, venerable sir."

"Do those who are practising wrongly hold wrong view or

right view?"

"Wrong view, venerable sir."

"Is it proper to place confidence in those who hold wrong

view?"

"No, venerable sir."

(iii) "Then, headman, someone here is seen garlanded and adorned,

freshly bathed and groomed, with hair and beard trimmed,

enjoying sensual pleasures with women as if he were a king.

They ask someone about him: 'Sir, what has this man done, that

he has been garlanded and adorned ... enjoying sensual pleasures with women as if he were a king?' They answer: 'Sir, this

man attacked the king's enemy and stole a gem. The king was

pleased with him and bestowed a reward upon him. That is why

this man is garlanded and adorned. . . enjoying sensual pleasures

with women as if he were a king.'

(iv) "Then, headman, someone here is seen with his arms tightly

bound behind him with a strong rope, his head shaven, being led

around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south

gate and beheaded to the south of the city. They ask someone

about him: 'Sir, what has this man done, that with his arms tightly bound behind him ... he is beheaded to the south of the city?'

They answer: 'Sir, this man, an enemy of the king, stole something from a village or a forest, he committed theft. That is why

the rulers, having had him arrested, imposed such a punishment

on him.'

"What do you think, headman, have you ever seen or heard of

such a case?"

"I have seen this, venerable sir, and I have heard of it, and I will

hear of it [still again]."

"Therein, headman, when those ascetics and brahmins who

hold such a doctrine and view as this say: 'Anyone at all who

takes what is not given experiences pain and grief here and now,'

do they speak truthfully or falsely?... Is it proper to place confidence in those who hold wrong view?"

"No, venerable sir."

(v) "Then, headman, someone here is seen garlanded and adorned,

freshly bathed and groomed, with hair and beard trimmed,

enjoying sensual pleasures with women as if he were a king.

They ask someone about him: 'Sir, what has this man done, that

he has been garlanded and adorned ... enjoying sensual pleasures with women as if he were a king?' They answer: 'Sir, this

man seduced the wives of the king's enemy. The king was

pleased with him and bestowed a reward upon him. That is why

this man is garlanded and adorned. . . enjoying sensual pleasures

with women as if he were a king.'

(vi) "Then, headman, someone here is seen with his arms tightly

bound behind him with a strong rope, his head shaven, being led

around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south

gate and beheaded to the south of the city. They ask someone

about him: 'Sir, what has this man done, that with his arms tightly bound behind him ... he is beheaded to the south of the city?'

They answer: 'Sir, this man seduced women and girls of good

families. That is why the rulers, having had him arrested

imposed such a punishment upon him.'

"What do you think, headman, have you ever seen or heard of

such a case?"

"I have seen this, venerable sir, and I have heard of it, and I will

hear of it [still again]."

"Therein, headman, when those ascetics and brahmins who

hold such a doctrine and view as this say: 'Anyone at all who

engages in sexual misconduct experiences pain and grief here

and now,' do they speak truthfully or falsely?... Is it proper to

place confidence in those who hold wrong view?"

"No, venerable sir."

(vii) "Then, headman, someone here is seen garlanded and adorned,

freshly bathed and groomed, with hair and beard trimmed,

enjoying sensual pleasures with women as if he were a king.

They ask someone about him: 'Sir, what has this man done, that

he has been garlanded and adorned ... enjoying sensual pleasures with women as if he were a king?' They answer: 'Sir, this

man amused the king with false speech. The king was pleased

with him and bestowed a reward upon him. That is why this

man is garlanded and adorned enjoying sensual pleasures

with women as if he were a king.'

(viii) "Then, headman, someone here is with his arms tightly bound

behind him with a strong rope, his head shaven, being led

around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south

gate and beheaded to the south of the city. They ask someone

about him: 'Sir, what has this man done, that with his arms tightly bound behind him ... he is beheaded to the south of the city?'

They answer: 'Sir, this man has brought to ruin a householder or

a householder's son with false speech. That is why the rulers,

having had him arrested, imposed such a punishment upon him.'

"What do you think, headman, have you ever seen or heard of

such a case?"

"I have seen this, venerable sir, and I have heard of it, and I will

hear of it [still again]."

"Therein, headman, when those ascetics and brahmins who

hold such a doctrine and view as this say: 'Anyone at all who

speaks falsely experiences pain and grief here and now,' do

they speak truthfully or falsely? ... Is it proper to place confidence

in those who hold wrong view?"

"No, venerable sir.

III.

"It is wonderful, venerable sir! It is amazing, venerable sir! I have

a rest house in which there are beds, seats, a waterpot, and an oil

lamp. When any ascetic or brahmin comes to reside there, then I

share it with him to the best of my means and ability. In the past,

venerable sir, four teachers — holding different views, with different convictions, different preferences — came to dwell in that

rest house.

(i) "One teacher held such a doctrine and view as this: 361 'There is

nothing given, nothing offered, nothing presented in charity; no

fruit or result of good and bad actions; no this world, no other

world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins faring and practising rightly

in the world who, having realized this world and the other world

for themselves by direct knowledge, make them known to others.'

(ii) "One teacher held such a doctrine and view as this: 'There is

what is given, [349] what is offered, what is presented in charity;

there is fruit and result of good and bad actions; there is this

world and the other world; there is mother and father; there are

beings who are reborn spontaneously; there are ascetics and

brahmins faring and practising rightly in the world who, having

realized this world and the other world for themselves by direct

knowledge, make them known to others.'

(iii) "One teacher held such a doctrine and view as this: 362 'When one

acts or makes others act, when one mutilates or makes others

mutilate, when one tortures or makes others inflict torture, when

one inflicts sorrow or makes others inflict sorrow, when one

oppresses or makes others inflict oppression, when one intimidates or makes others inflict intimidation, when one destroys life,

takes what is not given, breaks into houses, plunders wealth'

commits burglary, ambushes highways, seduces another's wife,

utters falsehood — no evil is done by the doer. If, with a razor rimmed wheel, one were to make the living beings of this earth

into one mass of flesh, into one heap of flesh, because of this there

would be no evil and no outcome of evil. If one were to go along

the south bank of the Ganges killing and slaughtering, mutilating

and making others mutilate, torturing and making others inflict

torture, because of this there would be no evil and no outcome of

evil. If one were to go along the north bank of the Ganges giving

gifts and making others give gifts, making offerings and making

others make offerings, because of this there would be no merit

and no outcome of merit. By giving, by taming oneself, by self control, by speaking truth, there is no merit and no outcome of

merit.'

(iv) "One teacher held such a doctrine and view as this: 'When one

acts or makes others act, when one mutilates or makes others

mutilate ... [350] ... evil is done by the doer. If, with a razor rimmed wheel, one were to make the living beings of this earth

into one mass of flesh, into one heap of flesh, because of this there

would be evil and an outcome of evil. If one were to go along the

south bank of the Ganges killing and slaughtering, mutilating

and making others mutilate, torturing and making others inflict

torture, because of this there would be evil and an outcome of

evil. If one were to go along the north bank of the Ganges giving

gifts and making others give gifts, making offerings and making

others make offerings, because of this there would be merit and

an outcome of merit. By giving, by taming oneself, by self-control,

by speaking truth, there is merit and an outcome of merit.'

"There arose in me, venerable sir, the perplexity and doubt

'Which of these honourable ascetics and brahmins speak truth

and which speak falsehood?"'

"It is fitting for you to be perplexed, headman, fitting for you

to doubt. Doubt has arisen in you about a perplexing matter."

"I have confidence in the Lord (Buddha) thus: 'The Lord (Buddha) is

capable of teaching me the Dhamma in such a way that I might

abandon this state of perplexity.'"

IV.

"There is, headman, concentration of the Dhamma. If you were

to obtain concentration of mind in that, you might abandon this

state of perplexity. 363 And what, headman, is concentration of the

Dhamma?

(i) "Herein, headman, having abandoned the destruction of life, the

noble disciple abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking

what is not given. Having abandoned sexual misconduct, he

abstains from sexual misconduct. Having abandoned false

speech, he abstains from false speech. [351] Having abandoned

divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having

abandoned idle chatter, he abstains from idle chatter. Having

abandoned covetousness, he is uncovetous. Having abandoned

ill will and hatred, he has a mind without ill will. Having abandoned wrong view, he is one of right view.

"Then, headman, that noble disciple — who is thus devoid of

covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful — dwells pervading one quarter with a

mind imbued with lovingkindness, likewise the second quarter,

the third quarter, and the fourth quarter. Thus above, below,

across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will.

"He reflects thus: 'This teacher holds such a doctrine and view

as this: "There is nothing given, nothing offered .. . no ascetics

and brahmins faring and practising rightly in the world who,

having realized this world and the other world for themselves by

direct knowledge, make them known to others." If the word of

this good teacher is true, for me it yet counts as incontrovertible 364 that I do not oppress anyone whether frail or firm. In both

respects I have made a lucky throw: 365 since I am restrained in

body, speech, and mind, and since, with the breakup of the body.

after death, I shall be reborn in a good destination, in a heavenly

world.' [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the

body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

"This, headman, is concentration of the Dhamma. If you

were to obtain concentration of mind in that, you might abandon

that state of perplexity.

(ii). "Then, headman, that noble disciple — who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending,

ever mindful — dwells pervading one quarter with a mind imbued

with lovingkindness. . . without ill will.

"He reflects thus: This teacher holds such a doctrine and view

as this: "There is what is given, there is what is offered . . . there

are ascetics and brahmins faring and practising rightly in the

world who, having realized this world and the other world for

themselves by direct knowledge, make them known to others." If

the word of this good teacher is true, for me it yet counts as

incontrovertible that I do not oppress anyone whether frail or

firm. In both respects I have made a lucky throw: since I am

restrainedin.body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.' [As he reflects thus] gladness is born.

When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body

experiences happiness. The mind of one who is happy becomes

concentrated.

"This, headman, is concentration of the Dhamma. If you were

to obtain concentration of mind in that, you might abandon that

state of perplexity.

(iii). "Then, headman, that noble disciple — who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending,

ever mindful — dwells pervading one quarter with a mind

imbued with lovingkindness ... [353] without ill will.

"He reflects thus: 'This teacher holds such a doctrine and view

as this: "When one acts or makes others act ... By giving, by taming oneself, by self-control, by speaking truth, there is no merit

and no outcome of merit." If the word of this good teacher is true,

for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky

throw: since I am restrained in body, speech, and mind, and

since, with the breakup of the body, after death, I shall be reborn

in a good destination, in a heavenly world.' [As he reflects thus]

gladness is born. When one is gladdened, rapture is born. When

the mind is elated by rapture the body becomes tranquil. One

tranquil in body experiences happiness. The mind of one who is

happy becomes concentrated.

"This, headman, is concentration of the Dhamma. If you were

to obtain concentration of mind in that, you might abandon that

state of perplexity.

(iv) "Then, headman, that noble disciple — who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending,

ever mindful — dwells pervading one quarter with a mind

imbued with lovingkindness ... [354] ... without ill will.

"He reflects thus: 'This teacher holds such a doctrine and view

as this: "When one acts or makes others act ... By giving, by taming oneself, by self-control, by speaking truth, there is merit and

an outcome of merit." If the word of this good teacher is true, for

me it yet counts as incontrovertible that I do not oppress anyone

whether frail or firm. In both respects I have made a lucky throw:

since I am restrained in body, speech, and mind, and since, with

the breakup of the body, after death, I shall be reborn in a good

destination, in a heavenly world.' [As he reflects thus] gladness

is born. When one is gladdened, rapture is born. When the mind

is elated by rapture the body becomes tranquil. One tranquil in

body experiences happiness. The mind of one who is happy

becomes concentrated.

"This, headman, is concentration of the Dhamma. If you were

to obtain concentration of mind in that, you might abandon that

state of perplexity.

V.

(i) "Then, headman, that noble disciple — who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending,

ever mindful — dwells pervading one quarter with a mind

imbued with compassion ... [355] ... with a mind imbued with

altruistic joy ... with a mind imbued with equanimity, likewise

the second quarter, the third quarter, and the fourth quarter.

Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued

with equanimity, vast, exalted, measureless, without hostility,

without ill will.

"He reflects thus: 'This teacher holds such a doctrine and view

as this: "There is nothing given, nothing offered ... no ascetics

and brahmins faring and practising rightly in the world who,

having realized this world and the other world for themselves by

direct knowledge, make them known to others.'" ... This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

(ii)-(iv) "Then, headman, that noble disciple — who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending,

ever mindful — dwells pervading one quarter with a mind

imbued with compassion ... with a mind imbued with altruistic

joy ... with a mind imbued with equanimity ... without

ill will.

"He reflects thus: 'This teacher holds such a doctrine and view

as this: "There is what is given, there is what is offered . . . there

are ascetics and brahmins faring and practising rightly in the

world who, having realized this world and the other world for

themselves by direct knowledge, make them known to others.'"

... This, headman, is concentration of the Dhamma. If you were

to obtain concentration of mind in that, you might abandon that

state of perplexity.

"He reflects thus: 'This teacher holds such a doctrine and view

as this: "When one acts or makes others act ... [357] ... By giving,

by taming oneself, by self-control, by speaking truth, there is no

merit and no outcome of merit/" ... This, headman, is concentration of the Dhamma. If you were to obtain concentration of

mind in that, you might abandon that state of perplexity.

"He reflects thus: 'This teacher holds such a doctrine and view

as this: "When one acts or makes others act, when one mutilates

or makes others mutilate ... [358] ... By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit." If the word of this good teacher is true, for me it

yet counts as incontrovertible that I do not oppress anyone

whether frail or firm. In both respects I have made a lucky throw:

since I am restrained in body, speech, and mind, and since, with

the breakup of the body, after death, I shall be reborn in a good

destination, in a heavenly world.' [As he reflects thus] gladness

is born. When one is gladdened, rapture is born. When the mind

is elated by rapture the body becomes tranquil. One tranquil in

body experiences happiness. The mind of one who is happy

becomes concentrated.

"This, headman, is concentration based upon the Dhamma. If

you were to obtain concentration of mind in that, then you might

abandon that state of perplexity."

When this was said, Pataliya the headman said to the Blessed

One: "Magnificent, venerable sir!... From today let the Blessed

One remember me as a lay follower who has gone for refuge for

life."

366. Mindfulness Directed to the Body (Kayagatasati sans. Kayagat-smriti)
At Savatthi. "Bhikkhus, I will teach you the unconditioned and

the path leading to the unconditioned. Listen to that....

“And what, bhikkhus, is the unconditioned? The destruction of

lust, the destruction of hatred, the destruction of delusion: this is

called the unconditioned.

"And what, bhikkhus, is the path leading to the unconditioned? Mindfulness directed to the body: 366 this is called the

path leading to the unconditioned.

"Thus, bhikkhus, I have taught you the unconditioned and the

path leading to the unconditioned. Whatever should be done,

bhikkhus, by a compassionate teacher out of compassion for his

disciples, desiring their welfare, that I have done for you. These

are the feet of trees, bhikkhus, these are empty huts. Meditate,

bhikkhus, do not be negligent, lest you regret it later. This is our

instruction to you."

367. Serenity and Insight (Samatha-vipassana)
"Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. Listen to that....

"And what, bhikkhus, is the unconditioned? The destruction of

lust, the destruction of hatred, the destruction of delusion: this is

called the unconditioned.

"And what, bhikkhus, is the path leading to the unconditioned? Serenity and insight: this is called the path leading to the

unconditioned. ..."

368. With Thought and Examination (Savitakkasavicara sans. Savitark-savicara)
... "And what, bhikkhus, is the path leading to the unconditioned? Concentration with thought and examination; concentration without thought, with examination only; concentration

without thought and examination: 367 this is called the path leading to the unconditioned...."

369. Emptiness Concentration (Sunnatasamadhi sans. Shunyata-samadhi)
... "And what, bhikkhus, is the path leading to the unconditioned? The emptiness concentration, the signless concentration,

the undirected concentration: 368 this is called the path leading to

the unconditioned...."

370. Establishments of Mindfulness 369 (Satipatthana sans. Smriti-prasthan)
... "And what, bhikkhus, is the path leading to the unconditioned? The four establishments of mindfulness...."

371. Right Strivings (Sammappadhana)
... "And what, bhikkhus, is the path leading to the unconditioned? The four right strivings...."

372. Bases for Spiritual Power (Iddhipada sans. Riddhipad)
... "And what, bhikkhus, is the path leading to the unconditioned? The four bases for spiritual power...."

373. Spiritual Faculities (Indriya)
"And what, bhikkhus, is the path leading to the unconditioned? The five spiritual faculties...."

374. Powers (Bala)
... “And what, bhikkhus, is the path leading to the unconditioned? The five powers...."

375. Factors of Enlightenment (Bojjhanga sans. Bodhyang)
... “And what, bhikkhus, is the path leading to the unconditioned? The seven factors of enlightenment...."

376. The Eightfold Path (Magganga sans. Margang)
... “And what, bhikkhus, is the path leading to the unconditioned? The Noble Eightfold Path: this is called the path leading to the unconditioned.

“Thus, bhikkhus, I have taught you the unconditioned and the

path leading to the unconditioned.... This is our instruction to

you."

377. The Unconditioned (Asankhata)
i. Serenity

"Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. Listen to that....

"And what, bhikkhus, is the unconditioned? The destruction of

lust, the destruction of hatred, the destruction of delusion: this is

called the unconditioned.

"And what, bhikkhus, is the path leading to the unconditioned? Serenity: this is called the path leading to the unconditioned ....

"Thus, bhikkhus, I have taught you the unconditioned and the

path leading to the unconditioned.... This is our instruction to

you."

ii. Insight

... "And what, bhikkhus, is the path leading to the unconditioned? Insight: this is called the path leading to the unconditioned...."

iii-viii. Samadhi

(iii) ... "And what, bhikkhus, is the path leading to the unconditioned? Concentration with thought and examination: this is called the path leading to the unconditioned...."

(iv) ... "And what, bhikkhus, is the path leading to the unconditioned? Concentration without thought, with examination only...."

(v) ... "And what, bhikkhus, is the path leading to the unconditioned? Concentration without thought and examination.. .."

(vi) ... "And what, bhikkhus, is the path leading to the unconditioned? Emptiness concentration...."

(vii). . . "And what, bhikkhus, is the path leading to the unconditioned? Signless concentration...."

(viii) ... "And what, bhikkhus, is the path leading to the unconditioned? Undirected concentration: this is called the path leading to the unconditioned...."

ix-xii. The four establishments of mindfulness

(ix) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells contemplating the

body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the

world: this is called the path leading to the unconditioned...."

(x) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the

world...." [364]

(xi) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells contemplating mind

in mind, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world...."

(xii) ... "And what, bhikkhus is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world: this is called the path leading to the unconditioned...."

xiii-xvi. The four right strivings

(xiii). . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the

nonarising of unarisen evil unwholesome states; he makes an

effort, arouses energy, applies his mind, and strives: this is called

the path leading to the unconditioned...."

(xiv) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the

abandoning of arisen evil unwholesome states; he makes an

effort, arouses energy, applies his mind, and strives...."

(xv). . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the

arising of unarisen wholesome states; he makes an effort, arouses

energy, applies his mind, and strives...."

(xvi). . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the

continuance of arisen wholesome states, [365] for their nondecay,

increase, expansion, and fulfilment by development; he makes an

effort, arouses energy, applies his mind, and strives: this is called

the path leading to the unconditioned ..."

xvii-xx. The four bases for spiritual power

(xvii) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving: this is called the path leading to the

unconditioned .... "

(xviii) ... "And what, bhikkhus, is the path leading to the

unconditioned? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to energy and

volitional formations of striving..."

(xix). . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving...."

(xx) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to investigation and

volitional formations of striving: this is called the path leading to

the unconditioned...."

xxi-xxv. The five spiritual faculties

(xxi). . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the faculty of

faith, which is based upon seclusion, dispassion, and cessation,

maturing in release: this is called the path leading to the unconditioned...." [366]

(xxii-xxv) ... "And what, bhikkhus, is the path leading to the

unconditioned? Here, bhikkhus, a bhikkhu develops the faculty

of energy ... the faculty of mindfulness ... the faculty of concentration. . . the faculty of wisdom, which is based upon seclusion,

dispassion, and cessation, maturing in release: this is called the

path leading to the unconditioned...."

xxvi-xxx. The five powers

(xxvi). . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the power of faith,

which is based upon seclusion, dispassion, and cessation, maturing in release: this is called the path leading to the unconditioned...."

(xxvii-xxx) ... "And what, bhikkhus, is the path leading to the

unconditioned? Here, bhikkhus, a bhikkhu develops the power

of energy. . . the power of mindfulness. . . . . the power of

concentration. . . the power of wisdom^ which is based upon

seclusion, dispassion, and cessation, maturing in release: this is

called the path leading to the unconditioned...."

xxxi-xxxvii. The seven factors of enlightenment

(xxxi). . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the enlightenment

factor of mindfulness, which is based upon seclusion, dispassion,

and cessation, maturing in release: this is called the path leading

to the unconditioned...."

(xxxii-xxxvii) .. . "And what, bhikkhus, is the path leading to

the unconditioned? Here, bhikkhus, a bhikkhu develops the

enlightenment factor of discrimination of states. . . the enlightenment factor of energy. . . the enlightenment factor of rapture. ..

the enlightenment factor of tranquillity ... the enlightenment factor of concentration. . . the enlightenment factor of equanimity,

which is based upon seclusion, dispassion, and cessation, maturing

in release: this is called the path leading to the unconditioned...."

xxxviii-xlv. The Noble Eightfold Path

(xxxviii) ... "And what, bhikkhus, is the path leading to the

unconditioned? Here, bhikkhus, a bhikkhu develops right view,

which is based upon seclusion, dispassion, and cessation, maturing in release: this is called the path leading to the unconditioned...." [368]

(xxxix-xlv) ... "And what, bhikkhus, is the path leading to the

unconditioned? Here, bhikkhus, a bhikkhu develops right intention ... right speech ... right action ... right livelihood ... right

effort. . . right mindfulness. . . right concentration, which is based

upon seclusion, dispassion, and cessation, maturing in release:

this is called the path leading to the unconditioned.

"Thus, bhikkhus, I have taught you the unconditioned and the

path leading to the unconditioned. Whatever should be done,

bhikkhus, by a compassionate teacher out of compassion for his

disciples, desiring their welfare, that I have done for you. These

are the feet of trees, bhikkhus, these are empty huts. Meditate,

bhikkhus, do not be negligent, lest you regret it later. This is our

instruction to you."

378. The Uninclined 370 (Anat)
"Bhikkhus, I will teach you the uninclined and the path leading

to the uninclined. Listen to that....

"And what, bhikkhus, is the uninclined?..."

(To be elaborated in full as in 377. ) 371

379-408 The Taintless, Etc. (Anasavadi)
"Bhikkhus, I will teach you the taintless and the path leading to

the taintless. Listen to that....

"Bhikkhus, I will teach you the truth and the path leading to

the truth.... I will teach you the far shore ... the subtle ... the very

difficult to see ... the unaging ... . the stable ... the undisintegrating ... the unmanifest ... the unproliferated 372 ... the

peaceful ... the deathless ... the sublime ... the auspicious ...

[371] ... the secure .... the destruction of craving ... the wonderful

... the amazing ... theunailing ... the unailing state ... Nibbana

... the unafflicted ... dispassion ..... purity ... freedom ...

the unadhesive ... the island ... the shelter ... the asylum ... the

refuge ...."

409. The Destination (Parayana)
"Bhikkhus, I will teach you the destination and the path leading

to the destination. Listen to that....

"And what, bhikkhus, is the destination? The destruction of

lust, the destruction of hatred, the destruction of delusion: this is

called the destination.

"And what, bhikkhus, is the path leading to the destination?

Mindfulness directed to the body: this is called the path leading

to the destination.

"Thus, bhikkhus, I have taught you the destination and the

path leading to the destination. Whatever should be done,

bhikkhus, by a compassionate teacher out of compassion for his

disciples, desiring their welfare, that I have done for you. These

are the feet of trees, bhikkhus, these are empty huts. Meditate,

bhikkhus, do not be negligent, lest you regret it later. This is our

instruction to you."

(Each to be elaborated infidl as in 377)

410. Khema
On one occasion the Lord (Buddha) was dwelling at Savatthi in

Jeta's Grove, Anathapindika's Park. Now on that occasion the

bhikkhuni Khema, 373 while wandering on tour among the

Kosalans, had taken up residence in Toranavatthu between

Savatthi and Saketa. Then King Pasenadi of Kosala, while travelling from Saketa to Savatthi, took up residence for one night in

Toranavatthu between Saketa and Savatthi. Then King Pasenadi

of Kosala addressed a man thus: "Go, good man, and find out

whether there is any ascetic or brahmin in Toranavatthu whom I

could visit today."

"Yes, sire," the man replied, but though he traversed the whole

of Toranavatthu he did not see any ascetic or brahmin there

whom King Pasenadi could visit. The man did see, however, the

bhikkhuni Khema resident in Toranavatthu, so he approached

King Pasenadi and said to him:

"Sire, there is no ascetic or brahmin in Toranavatthu whom

your majesty could visit. But, sire, there is the bhikkhuni named

Khema, a disciple of the Lord (Buddha), the Arahant, the Perfectly

Enlightened One. Now a good report concerning this revered

lady has spread about thus: 'She is wise, competent, intelligent, learned, a splendid speaker, ingenious.' Let your majesty

visit her."

Then King Pasenadi of Kosala approached the bhikkhuni

Khema, paid homage to her, sat down to one side, and said to

her:

"How is it, revered lady, does the Tathagata exist after

death?" 374

"Great king, the Lord (Buddha) has not declared this: 'The

Tathagata exists after death"

"Then, revered lady, does the Tathagata not exist after death?"

"Great king, the Lord (Buddha) has not declared this either: 'The

Tathagata does not exist after death.'"

"How is it then, revered lady, does the Tathagata both exist

and not exist after death?"

"Great king, the Lord (Buddha) has not declared this: 'The

Tathagata both exists and does not exist after death.'"

"Then, revered lady, does the Tathagata neither exist nor not

exist after death?"

"Great king, the Lord (Buddha) has not declared this either: 'The

Tathagata neither exists nor does not exist after death.'"

"How is this, revered lady? When asked, 'How is it, revered

lady, does the Tathagata exist after death?' ... And when asked,

'Then, revered lady, does the Tathagata neither exist nor not exist

after death?' — in each case you say: 'Great king, the Lord (Buddha)

has not declared this.' What now, revered lady, is the cause

and reason why this has not been declared by the Lord (Buddha)?"

"Well then, great king, I will question you about this same matter. Answer as you see fit. What do you think, great king? Do you

have an accountant or calculator or mathematician who can

count the grains of sand in the river Ganges thus: 'There are so

many grains of sand,' or 'There are so many hundreds of grains

of sand,' or 'There are so many thousands of grains of sand,' or

'There are so many hundreds of thousands of grains of sand'?"

"No, revered lady."

"Then, great king, do you have an accountant or calculator or

mathematician who can count the water in the great ocean thus:

'There are so many gallons of water,' or 'There are so many hundreds of gallons of water,' or 'There are so many thousands of

gallons of water,' or 'There are so many hundreds of thousands

of gallons of water'?"

"No, revered lady. For what reason? Because the great ocean is

deep, immeasurable, hard to fathom."

"So too, 375 great king, that form by which one describing the

Tathagata might describe him has been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so

that it is no more subject to future arising. The Tathagata, great

king, is liberated from reckoning in terms of form; he is deep,

immeasurable, hard to fathom like the great ocean. 376 The

Tathagata exists after death' does not apply; 'the Tathagata does

not exist after death' does not apply; 'the Tathagata both exists

and does not exist after death' does not apply; 'the Tathagata neither exists nor does not exist after death' does not apply.

"That feeling by which one describing the Tathagata might

describe him [377] ... That perception by which one describing

the Tathagata might describe him ... Those volitional formations

by which one describing the Tathagata might describe him ...

That consciousness by which one describing the Tathagata might

describe him has been abandoned by the Tathagata, cut off at the

root, made like a palm stump, obliterated so that it is no more

subject to future arising. The Tathagata, great king, is liberated

from reckoning in terms of consciousness; he is deep, immeasurable, hard to fathom like the great ocean. 'The Tathagata exists

after death' does not apply; 'the Tathagata does not exist after

death' does not apply; 'the Tathagata both exists and does not

exist after death' does not apply; 'the Tathagata neither exists nor

does not exist after death' does not apply."

Then King Pasenadi of Kosala, having delighted and rejoiced

in the bhikkhuni Khema's statement, rose from his seat, paid

homage to her, and departed, keeping her on his right.

Then, on a later occasion. King Pasenadi of Kosala approached

the Lord (Buddha). "Having approached, he paid homage to the

Lord (Buddha), sat down to one side, and said to him:

"How is it, venerable sir, does the Tathagata exist after death?"

"Great king, I have not declared this: 'The Tathagata exists

after death.'"

( All as above down to:)

"Great king, I have not declared this either: 'The Tathagata neither exists nor does not exist after death.'"

"How is this, venerable sir? When asked, 'How is it, venerable

sir, does the Tathagata exist after death?' ... And when asked,

'Then, venerable sir, does the Tathagata neither exist nor not

exist after death?' — in each case you say: 'Great king, I have not

declared this.' What now, venerable sir, is the cause and reason

why this has not been declared by the Lord (Buddha)?"

"Well then, great king, I will question you about this same matter. Answer as you see fit. What do you think, great king? Do you

have an accountant or calculator or mathematician ... (all as above

down to :) [379] ... The Tathagata, great king, is liberated from

reckoning in terms of consciousness: he is deep, immeasurable,

hard to fathom like the great ocean. The Tathagata exists after

death' does not apply; 'the Tathagata does not exist after death'

does not apply; 'the Tathagata both exists and does not exist after

death' does not apply; 'the Tathagata neither exists nor does not

exist after death' does not apply."

"It is wonderful, venerable sir! It is amazing, venerable sir!

How the meaning and the phrasing of both teacher and disciple

coincide and agree with each other and do not diverge, that is, in

regard to the chief matter. 377 On one occasion, venerable sir, I

approached the bhikkhuni Khema and asked her about this matter. The revered lady explained this matter to me in exactly the

same terms and phrases that the Lord (Buddha) used. It is wonderful, venerable sir! It is amazing, venerable sir! How the meaning

and the phrasing of both teacher and disciple coincide and agree

with each other and do not diverge, that is, in regard to the chief

matter. Now, venerable sir, we must go. We are busy and have

much to do."

"Then, great king, you may go at your own convenience."

Then King Pasenadi of Kosala, having delighted and rejoiced

in the Lord (Buddha)'s statement, [380] rose from his seat, paid

homage to him, and departed, keeping him on his right.

411. Anuradha
(Identical with previous 410 )

412. Sariputta and Kotthita (1)
On one occasion the Venerable Sariputta and the Venerable

Mahakotthita were dwelling at Baranasi in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahakotthita

emerged from seclusion and approached the Venerable Sariputta. He exchanged greetings with the Venerable Sariputta and,

when they had concluded their greetings and cordial talk, he sat

down to one side and said to him:

"How is it, friend Sariputta, does the Tathagata exist after

death?"

"Friend, the Lord (Buddha) has not declared this: 'The Tathagata

exists after death.'"

(As in the preceding sutta down to:)

"Friend, the Lord (Buddha) has not declared this either: 'The

Tathagata neither exists nor does not exist after death.'"

"How is this, friend? When asked, 'How is it, friend, does the

Tathagata exist after death?' ... And when asked, 'Then, friend,

does the Tathagata neither exist nor not exist after death?' — in

each case you say: 'Friend, the Lord (Buddha) has not declared this.'

What now, friend, is the cause and reason why this has not been

declared by the Lord (Buddha)?"

"'The Tathagata exists after death': this, friend, is an involvement with form. 378 'The Tathagata does not exist after death': this

is an involvement with form. The Tathagata both exists and does

not exist after death': this is an involvement with form. The

Tathagata neither exists nor does not exist after death': this is an

involvement with form.

"'The Tathagata exists after death': this, friend, is an involvement with feeling ... an involvement with perception ... an

involvement with volitional formations [386] ... an involvement

with consciousness. 'The Tathagata does not exist after death':

this is an involvement with consciousness. 'The Tathagata both

exists and does not exist after death': this is an involvement with

consciousness. 'The Tathagata neither exists nor does not exist

after death': this is an involvement with consciousness.

"This, friend, is the cause and reason why this has not been

declared by the Lord (Buddha)."

413. Sariputta and Kotthita (2)
(As above down to:)

"What now, friend, is the cause and reason why this has not

been declared by the Lord (Buddha)?"

"Friend, it is one who does not know and see form as it really

is, who does not know and see its origin, its cessation, and the

way leading to its cessation, that thinks: 'The Tathagata exists

after death,' or 'The Tathagata does not exist after death,' or 'The

Tathagata both exists and does not exist after death,' or 'The

Tathagata neither exists nor does not exist after death.' It is one

who does not know and see feeling as it really is. . . who does not

know and see perception as it really is .. . who does not know and

see volitional formations as they really are ... who does not know

and see consciousness as it really is, who does not know and see

its origin, its cessation, and the way leading to its cessation, that

thinks: 'The Tathagata exists after death' .... or 'The

Tathagata neither exists nor does not exist after death.'

"But, friend, one who knows and sees form . . . feeling . . . perception ... volitional formations ... consciousness as it really is,

who knows and sees its origin, its cessation, and the way leading

to its cessation, does not think: 'The Tathagata exists after death'

... or 'The Tathagata neither exists nor does not exist after death.'

"This, friend, is the cause and reason why this has not been

declared by the Lord (Buddha)."

414. Sariputta and Kotthita (3)
(As above down to:)

"What now, friend, is the cause and reason why this has not

been declared by the Lord (Buddha)?"

"Friend, it is one who is not devoid of lust for form, who is not

devoid of desire, affection, thirst, passion, and craving for form,

that thinks: 'The Tathagata exists after death,' or 'The Tathagata

does not exist after death,' or 'The Tathagata both exists and does

not exist after death,' or 'The Tathagata neither exists nor does

not exist after death.' It is one who is not devoid of lust for feeling ... who is not devoid of lust for perception ... who is not

devoid of lust for volitional formations ... who is not devoid of

lust for consciousness, who is not devoid of desire, affection,

thirst, passion, and craving for consciousness, that thinks: 'The

Tathagata exists after death' ...or 'The Tathagata neither

exists nor does not exist after death.'

"But, friend, one who is devoid of lust for form ... who is

devoid of lust for feeling ... who is devoid of lust for perception

... who is devoid of lust for volitional formations ... who is

devoid of lust for consciousness, who is devoid of desire, affection, thirst, passion, and craving for consciousness, does not

think: 'The Tathagata exists after death' ... or 'The Tathagata neither exists nor does not exist after death.'

"This, friend, is the cause and reason why this has not been

declared by the Lord (Buddha)."

415. Sariputta and Kotthita (4)
On one occasion the Venerable Sariputta and the Venerable

Mahakotthita were dwelling at Baranasi in the Deer Park at

Isipatana. Then, in the evening, the Venerable Sariputta emerged

from seclusion and approached the Venerable Mahakotthita. He

exchanged greetings with the Venerable Mahakotthita and,

when they had concluded their greetings and cordial talk, he sat

down to one side and said to him:

"How is it, friend Kotthita, does the Tathagata exist after

death?"

(All as above down to:)

"What now, friend, is the cause and reason why this has not

been declared by the Lord (Buddha)?"

i. Delight in the aggregates

"Friend, it is one who delights in form, who takes delight in

form, who rejoices in form, and who does not know and see the

cessation of form as it really is, that thinks: The Tathagata

exists after death' ... or The Tathagata neither exists nor does not

exist after death.' It is one who delights in feeling ... who delights

in perception ... who delights in volitional formations ... who

delights in consciousness, who takes delight in consciousness,

who rejoices in consciousness, and who does not know and see

the cessation of consciousness as it really is, that thinks: 'The

Tathagata exists after death' ... or 'The Tathagata neither exists

nor does not exist after death.'

"But, friend, one whodoes not delight in form ... who does not

delight in feeling ... who does not delight in perception ... who

does not delight in volitional formations. . . who does not delight

in consciousness, who does not take delight in consciousness,

who does not rejoice in consciousness, and who knows and sees

the cessation of consciousness as it really is, does not think: 'The

Tathagata exists after death' ... or 'The Tathagata neither exists

nor does not exist after death.'

"This, friend, is the cause and reason why this has not been

declared by the Lord (Buddha)."

ii. Delight in existence

"But, friend, could there be another method of explaining why

this has not been declared by the Lord (Buddha)?"

"There could be, friend. It is one who delights in existence,

who takes delight in existence, who rejoices in existence, and

who does not know and see the cessation of existence as it really

is, that thinks: 'The Tathagata exists after death' ... or 'The

Tathagata neither exists nor does not exist after death.'

"But, friend, one who does not delight in existence, who does

not take delight in existence, who does not rejoice in existence,

and who knows and sees the cessation of existence as it really is,

does not think: 'The Tathagata exists after death' ... or 'The

Tathagata neither exists nor does not exist after death.'

"This, friend, is the cause and reason why this has not been

declared by the Lord (Buddha)."

iii. Delight in clinging

"But, friend, could there be another method of explaining why

this has not been declared by the Lord (Buddha)?"

"There could be, friend. It is one who delights in clinging, who

takes delight in clinging, who rejoices in clinging, and who does

not know and see the cessation of clinging as it really is, that

thinks: 'The Tathagata exists after death' ... or 'The Tathagata

neither exists nor does not exist after death.'

"But, friend, one who does not delight in clinging, who does

not take delight in clinging, who does not rejoice in clinging, and

who knows and sees the cessation of clinging as it really is, does

not think: 'The Tathagata exists after death' ... or 'The Tathagata

neither exists nor does not exist after death.'

"This, friend, is the cause and reason why this has not been

declared by the Lord (Buddha)."

iv. Delight in craving

"But, friend, could there be another method of explaining why

this has not been declared by the Lord (Buddha)?"

"There could be, friend. It is one who delights in craving, who

takes delight in craving, who rejoices in craving, and who does

not know and see the cessation of craving as it really is, that

thinks: 'The Tathagata exists after death' ...or 'The

Tathagata neither exists nor does not exist after death.'

“But, friend, one who does not delight in craving, who does

not take delight in craving, who does not rejoice in craving, and

who knows and sees the cessation of craving as it really is, does

not think: 'The Tathagata exists after death' ... or 'The Tathagata

neither exists nor does not exist after death.'

"This, friend, is the cause and reason why this has not been

declared by the Lord (Buddha)."

v. Another method?

"But, friend, could there be another method of explaining why

this has not been declared by the Lord (Buddha)?"

"Here now, friend Sariputta, why should you want anything

additional to this? Friend Sariputta, when a bhikkhu is liberated

by the destruction of craving, there is no round for describing

him." 379

416. Moggallana
Then the wanderer Vacchagotta approached the Venerable

Mahamoggallana and exchanged greetings with him. When they

had concluded their greetings and cordial talk, he sat down to

one side and said to the Venerable Mahamoggallana:

"How is it. Master Moggallana, is the world eternal?"

"Vaccha, the Lord (Buddha) has not declared this: 'The world is

eternal.'"

"Then, Master Moggallana, is the world not eternal?"

"Vaccha, the Lord (Buddha) has not declared this either: 'The

world is not eternal.'"

"How is it then. Master Moggallana, is the world finite?"

"Vaccha, the Lord (Buddha) has not declared this: 'The world is

finite.'"

"Then, Master Moggallana, is the world infinite?"

"Vaccha, the Lord (Buddha) has not declared this either: 'The

world is infinite.'" [392]

"How is it then. Master Moggallana, are the soul and the body

the same?"

"Vaccha, the Lord (Buddha) has not declared this: 'The soul and

the body are the same."'

"Then, Master Moggallana, is the soul one thing, the body

another?"

"Vaccha, the Lord (Buddha) has not declared this either: 'The soul

is one thing, the body is another."'

"How is it. Master Moggallana, does the Tathagata exist after

death?"

"Vaccha, the Lord (Buddha) has not declared this: 'The Tathagata

exists after death.'"

"Then, Master Moggallana, does the Tathagata not exist after

death?"

"Vaccha, the Lord (Buddha) has not declared this either: 'The

Tathagata does not exist after death.'"

"How is it, then. Master Moggallana, does the Tathagata both

exist and not exist after death?"

"Vaccha, the Lord (Buddha) has not declared this either: 'The

Tathagata both exists and does not exist after death.'"

"Then, Master Moggallana, does the Tathagata neither exist

nor not exist after death?"

"Vaccha, the Lord (Buddha) has not declared this either: 'The

Tathagata neither exists nor does not exist after death.'"

"What, Master Moggallana, is the cause and reason why, when

wanderers of other sects are asked such questions, they give such

answers as: 'The world is eternal' or 'The world is not eternal'; or

'The world is finite' or 'The world is infinite'; or 'The soul and the

body are the same' or 'The soul is one thing, the body is another';

or 'The Tathagata exists after death,' or 'The Tathagata does not

exist after death,' or 'The Tathagata both exists and does not exist

after death,' or 'The Tathagata neither exists nor does not exist

after death'? [393] And what is the cause and reason why, when

the ascetic Gotama is asked such questions, he does not give such

answers?"

"Vaccha, wanderers of other sects regard the eye thus: 'This is

mine, this I am, this is my self.' They regard the ear. . . the nose. ..

the tongue ... the body ... the mind thus: 'This is mine, this I am,

this is my self.' Therefore, when the wanderers of other sects are

asked such questions, they give such answers as: 'The world is

eternal' ... or 'The Tathagata neither exists nor does not exist after

death.' But, Vaccha, the Tathagata, the Arahant, the Perfectly

Enlightened One, regards the eye thus: 'This is not mine, this I am

not, this is not my self.' He regards the ear ... the mind thus: 'This

is not mine, this I am not, this is not my self.' Therefore, when the

Tathagata is asked such questions, he does not give such answers."

Then the wanderer Vacchagotta rose from his seat and

approached the Lord (Buddha). He exchanged greetings with the

Lord (Buddha) ... and said to him:

"How is it, good Gotama, is the world eternal?"

(All as above down to:)

"Vaccha, I have not declared this either: The Tathagata neither

exists nor does not exist after death.'"

"What, Master Gotama, is the cause and reason why, when

wanderers of other sects are asked such questions, they give such

answers as: 'The world is eternal' ... or 'The Tathagata neither

exists nor does not exist after death'? And what is the cause and

reason why, when the ascetic Gotama is asked such questions, he

does not give such answers?"

"Vaccha, wanderers of other sects regard the eye ... the mind

thus: 'This is mine, this I am, this is my self.' Therefore, when the

wanderers of other sects are asked such questions, they give such

answers as: 'The world is eternal' ... or 'The Tathagata neither

exists nor does not exist after death.' But, Vaccha, the Tathagata,

the Arahant, the Perfectly Enlightened One, regards the eye ...

the mind thus: 'This is not mine, this I am not, this is not my self.'

Therefore, when the Tathagata is asked such questions, he does

not give such answers."

"It is wonderful. Master Gotama! It is amazing. Master

Gotama! How the meaning and the phrasing of both teacher and

disciple coincide and agree with each other and do not diverge,

that is, in regard to the chief matter. Just now. Master Gotama, I

approached the ascetic Moggallana [395] and asked him about

this matter. The ascetic Moggallana explained this matter to me

in exactly the same terms and phrases that Master Gotama used.

It is wonderful. Master Gotama! It is amazing. Master Gotama!

How the meaning and the phrasing of both teacher and disciple

coincide and agree with each other and do not diverge, that is, in

regard to the chief matter."

417. Vacchagotta
Then the wanderer Vacchagotta approached the Lord (Buddha) and

exchanged greetings with him. When they had concluded their

greetings and cordial talk, he sat down to one side and said to

him:

"How is it. Master Gotama, is the world eternal?"... (as above)

"What, Master Gotama, is the cause and reason why, when

wanderers of other sects are asked such questions, they give such

answers as: The world is eternal' ... or 'The Tathagata neither

exists nor does not exist after death.' And what is the cause and

reason why, when Master Gotama is asked such questions, he

does not give such answers?"

" Vaccha, wanderers of other sects regard form as self, or self as

possessing form, or form as in self, or self as in form. They regard

feeling as self. . . perception as self. . . volitional formations as self

. . . consciousness as self, or self as possessing consciousness, or

consciousness as in self, or self as in consciousness. Therefore,

when the wanderers of other sects are asked such questions, they give such answers as: 'The world is eternal' ... or 'The

Tathagata neither exists nor does not exist after death.' But,

Vaccha, the Tathagata, the Arahant, the Perfectly Enlightened

One, does not regard form as self ... or self as in consciousness.

Therefore, when the Tathagata is asked such questions, he does

not give such answers."

Then the wanderer Vacchagotta rose from his seat and

approached the Venerable Mahamoggallana. He exchanged

greetings with the Venerable Mahamoggallana ... and said to

him:

"How is it. Master Moggallana, is the world eternal?"

(All as above down to:)

"Vaccha, the Lord (Buddha) has not declared this either: 'The

Tathagata neither exists nor does not exist after death.'"

"What, Master Moggallana, is the cause and reason why, when

wanderers of other sects are asked such questions, they give such

answers as: 'The world is eternal' ... or 'The Tathagata neither

exists nor does not exist after death'? And what is the cause and

reason why when the ascetic Gotama is asked such questions, he

does not give such answers?"

"V accha, wanderers of other sects regard form as self ... or self

as in consciousness. Therefore, when the wanderers of other sects

are asked such questions, they give such answers as: 'The world

is eternal' ... or 'The Tathagata neither exists nor does not exist

after death.' But, Vaccha, the Tathagata, the Arahant, the

Perfectly Enlightened One, does not regard form as self ... or self

as in consciousness. Therefore, when the Tathagata is asked such

questions, he does not give such answers."

"It is wonderful. Master Moggallana! It is amazing. Master

Moggallana! How the meaning and the phrasing of both teacher

and disciple coincide and agree with each other and do not

diverge, that is, in regard to the chief matter. Just now. Master

Moggallana, I approached the ascetic Gotama and asked him

about this matter. The ascetic Gotama explained this matter to

me in exactly the same terms and phrases that Master

Moggallana used. It is wonderful. Master Moggallana! It is amazing, Master Moggallana! How the meaning and the phrasing of

both teacher and disciple coincide and agree with each other and

do not diverge, that is, in regard to the chief matter."

418. The Debating Hall (Kuthuhalsala)
Then the wanderer Vacchagotta approached the Lord (Buddha) and

exchanged greetings with him. When they had concluded their

greetings and cordial talk, he sat down to one side and said to the

Lord (Buddha):

"In recent days. Master Gotama, a number of ascetics, brahmins, and wanderers of various sects had assembled in the

debating hall and were sitting together when this conversation

arose among them: 380 This Purana Kassapa — the leader of an

order, the leader of a group, the teacher of a group, the well

known and famous spiritual guide considered holy by many

people — declares the rebirth of a disciple who has passed away

and died thus: "That one was reborn there, that one was reborn

there." And in the case of a disciple who was a person of the

highest kind, a supreme person, one who had attained the

supreme attainment, when that disciple has passed away and

died he also declares his rebirth thus: "That one was reborn

there, that one was reborn there." This Makkhali Gosala ... This

Nigantha Nataputta ... This Sanjaya Belatthiputta ... This

Pakudha Kaccayana ... This Ajita Kesakambali ... when that disciple has passed away and died he also declares his rebirth

thus: "That one was reborn there, that one was reborn there."

This ascetic Gotama — the leader of an order, the leader of a

group, the teacher of a group, the well known and famous spiritual guide considered holy by many people — declares the rebirth

of a disciple who has passed away and died thus: "That one was

reborn there, that one was reborn there." But in the case of a disciple who was a person of the highest kind, a supreme person,

one who had attained the supreme attainment, when that disciple has passed away and died he does not declare his rebirth

thus: "That one was reborn there, that one was reborn there."

Rather, he declares of him: "He cut off craving, severed the fetter, and, by completely breaking through conceit, he has made an

end to suffering.'"

"There was perplexity in me. Master Gotama, there was doubt:

'How is the Dhamma of the ascetic Gotama to be understood?"'

"It is fitting for you to be perplexed, Vaccha, it is fitting for you

to doubt. Doubt has arisen in you about a perplexing matter. I

declare, Vaccha, rebirth for one with fuel, not for one without

fuel. Just as a fire burns with fuel, but not without fuel, so,

Vaccha, I declare rebirth for one with fuel, not for one without fuel. "381

"Master Gotama, when a flame is flung by the wind and goes

some distance, what does Master Gotama declare to be its fuel on

that occasion?"

"When, Vaccha, a flame is flung by the wind and goes some

distance, I declare that it is fuelled by the wind. For on that occasion the wind is its fuel."

"And, Master Gotama, when a being has laid down this body

but has not yet been reborn in another body, what does Master

Gotama declare to be its fuel on that occasion?"

"When, Vaccha, a being has laid down this body but has not

yet been reborn in another body, I declare that it is fuelled by

craving. 382 For on that occasion craving is its fuel."

419. Ananda (Is There a Self?)
Then the wanderer Vacchagotta approached the Lord (Buddha) ...

and said to him:

"How is it now. Master Gotama, is there a self?"

When this was said, the Lord (Buddha) was silent.

"Then, Master Gotama, is there no self?"

A second time the Lord (Buddha) was silent.

Then the wanderer Vacchagotta rose from his seat and departed.

Then, not long after the wanderer Vacchagotta had left, the

Venerable Ananda said to the Lord (Buddha): "Why is it, venerable

sir, that when the Lord (Buddha) was questioned by the wanderer

Vacchagotta, he did not answer?"

"If, Ananda, when I was asked by the wanderer Vacchagotta,

'Is there a self?' I had answered, 'There is a self,' this would have

been siding with 383 those ascetics and brahmins who are eternalists. And if, when I was asked by him, 'Is there no self?' I had

answered, 'There is no self,' this would have been siding

with those ascetics and brahmins who are annihilationists.

"If, Ananda, when I was asked by the wanderer Vacchagotta,

'Is there a self?' I had answered, 'There is a self,' would this have

been consistent on my part with the arising of the knowledge

that 'all phenomena are nonself'?" 384

"No, venerable sir."

"And if, when I was asked by him, 'Is there no self?' I had

answered, 'There is no self,' the wanderer Vacchagotta, already

confused, would have fallen into even greater confusion, thinking, 'It seems that the self I formerly had does not exist now.'" 388

420. Sabhiya Kaccana
On one occasion the Venerable Sabhiya Kaccana was dwelling at

Natika in the Brick Hall. Then the wanderer Vacchagotta

approached the Venerable Sabhiya Kaccana and exchanged

greetings with him. When they had concluded their greetings

and cordial talk, he sat down to one side and said to him:

"How is it. Master Kaccana, does the Tathagata exist after

death?"

(All as in §1 down to:)

"What then. Master Kaccana, is the cause and reason why this

has not been declared by the Lord (Buddha)?"

"Vaccha, as to the cause and condition for describing him as

'consisting of form' or as 'formless' or as 'percipient' or as 'nonpercipient' or as 'neither percipient nor nonpercipient': if that

cause and condition were to cease completely and totally without

remainder, in what way could one describe him as 'consisting of

form' or as 'formless' or as 'percipient' or as 'nonpercipient' or as

'neither percipient nor nonpercipient'?"

"How long has it been since you went forth. Master Kaccana?"

"Not long, friend. Three years."

"One, friend, who has gotten so much in such a time has

indeed gotten much, 386 not to speak of one who has surpassed

this!" [403]

The Book of The Six Sense Bases (Salayatanavagga) of Samyutta Nikaya is finished.

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