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SN2-The Book of Causation-This is Second 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:II.Nidanavagga (Book of Causation)=

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher ,

the Rightly and Perfectly Enlightened(Awakened) One

Chapter 1. Nidanasamyutta
(Connected Discourses on Causation )

1. Dependent Origination (Paticcasamuppada sans. Pratitya-samutpad)
(Paticcasamuppada short version)

Thus have I heard. 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, I will teach you dependent origination. Listen to

that and attend closely, I will speak." - "Yes, venerable sir," those

bhikkhus replied. The Lord (Buddha) said this:

"And what, bhikkhus, is dependent origination(Paticcasamuppada)?

With ignorance as condition, volitional formations [come to be]; 1

with volitional formations as condition, consciousness;

with consciousness as condition, name-and-form;

with name-and-form as codition, the six sense bases;

with the six sense bases as condition,contact;

with contact as condition, feeling;

with feeling as condition, craving;

with craving as condition, clinging;

with clinging as condition, existence;

with existence as condition, birth;

with birth as condition, aging-and-death, sorrow, lamentation, pain,

displeasure, and despair come to be.

Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent

origination.

"But with the remainderless fading away and

cessation of ignorance comes cessation of volitional formations;

with the cessation of volitional formations, cessation of consciousness;

with the cessation of consciousness, cessation of name-and-form;

with the cessation of name-and-form, cessation of the six sense bases;

with the cessation of the six sense bases, cessation of contact;

with the cessation of contact, cessation of feeling;

with the cessation of feeling, cessation of craving;

with, the cessation of craving, cessation of clinging;

with the cessation of clinging, cessation of existence;

with the cessation of existence, cessation of birth;

with the cessation of birth, aging-and-death, sorrow,

lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering."

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

delighted in the Lord (Buddha)'s statement.

2. Analysis of Dependent Origination (Vibhanga)
(Paticcasamuppada detailed version)

At Savatthi. "Bhikkhus, I will teach you dependent origination

and I will analyse it for you. Listen to that and attend closely, I

will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha)

said this:

"And what, bhikkhus, is dependent origination(Paticcasamuppada)?

With ignorance as condition, volitional formations [come to be]; 1

with volitional formations as condition, consciousness;

with consciousness as condition, name-and-form;

with name-and-form as codition, the six sense bases;

with the six sense bases as condition,contact;

with contact as condition, feeling;

with feeling as condition, craving;

with craving as condition, clinging;

with clinging as condition, existence;

with existence as condition, birth;

with birth as condition, aging-and-death, sorrow, lamentation, pain,

displeasure, and despair come to be.

Such is the origin of this whole mass of suffering.

"And what, bhikkhus, is aging-and-death? The aging of the

various beings in the various orders of beings, their growing old,

brokenness of teeth, greyness of hair, wrinkling of skin, decline

of vitality, degeneration of the faculties: this is called aging.

The passing away of the various beings from the various orders

of beings, their perishing, breakup, disappearance, mortality,

death, completion of time, the breakup of the aggregates, the

laying down of the carcass: this is called death. 2 Thus this aging and

this death are together called aging-and-death.

"And what, bhikkhus, is birth? The birth of the various beings

into the various orders of beings, their being born, descent [into

the womb], production, the manifestation of the aggregates, the

obtaining of the sense bases. This is called birth. 3

"And what, bhikkhus, is existence? There are these three kinds

of existence: sense-sphere existence, form-sphere existence,

form-less-sphere existence. This is called existence. 4

"And what, bhikkhus, is clinging? There are these four kinds of

clinging: clinging to sensual pleasures, clinging to views, clinging

to rules and vows, clinging to a doctrine of self. This is called

clinging. 5

"And what, bhikkhus, is craving? There are these six classes of

craving: craving for forms, craving for sounds, craving for

odours, craving for tastes, craving for tactile objects, craving for

mental phenomena. This is called craving.

"And what, bhikkhus, is feeling? There are these six classes of

feeling: feeling born of eye-contact, feeling born of ear-contact,

feeling born of nose-contact, feeling born of tongue-contact, feeling

born of body-contact, feeling born of mind-contact. This is

called feeling.

"And what, bhikkhus, is contact? There are these six classes of

contact: eye-contact, ear-contact, nose-contact, tongue-contact,

body-contact, mind-contact. This is called contact.

"And what, bhikkhus, are the six sense bases? The eye base, the

ear base, the nose base, the tongue base, the body base, the mind

base. These are called the six sense bases.

"And what, bhikkhus, is name-and-form? Feeling, perception,

volition, contact, attention: this is called name. The four [4] great

elements and the form derived from the four great elements: this

is called form. Thus this name and this form are together called

name-and-form. 6

"And what, bhikkhus, is consciousness? There are these six

classes of consciousness: eye-consciousness, ear-consciousness,

nose-consciousness, tongue-consciousness, body-consciousness,

mind-consciousness. This is called consciousness.

"And what, bhikkhus, are the volitional formations? There are

these three kinds of volitional formations: the bodily volitional

formation, the verbal volitional formation, the mental volitional

formation. These are called the volitional formations. 7

"And what, bhikkhus, 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. 8

"Thus, bhikkhus, with ignorance as condition, volitional formations [come to be];

with volitional formations as condition, consciousness;

with consciousness as condition, name-and-form;

with name-and-form as codition, the six sense bases;

with the six sense bases as condition,contact;

with contact as condition, feeling;

with feeling as condition, craving;

with craving as condition, clinging;

with clinging as condition, existence;

with existence as condition, birth;

with birth as condition, aging-and-death, sorrow, lamentation, pain,

displeasure, and despair come to be.

Such is the origin of this whole mass of suffering.

But with the remainderless fading away and

cessation of ignorance comes cessation of volitional formations;

with the cessation of volitional formations, cessation of consciousness;

with the cessation of consciousness, cessation of name-and-form;

with the cessation of name-and-form, cessation of the six sense bases;

with the cessation of the six sense bases, cessation of contact;

with the cessation of contact, cessation of feeling;

with the cessation of feeling, cessation of craving;

with the cessation of craving, cessation of clinging;

with the cessation of clinging, cessation of existence;

with the cessation of existence, cessation of birth;

with the cessation of birth, cessation of aging-and-death, sorrow, lamentation, pain,

displeasure, and despair come to be.

Such is the cessation of this whole mass of suffering." 9

3. The Two Ways (Patipada sans. Pratipada)
At Savatthi. "Bhikkhus, I will teach you the wrong way and the

right way. Listen to that and attend closely, I will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha)

said this:

"And what, bhikkhus, is the wrong way?

with ignorance as condition, volitional formations [come to be];

with volitional formations as condition, consciousness;

with consciousness as condition, name-and-form;

with name-and-form as codition, the six sense bases;

with the six sense bases as condition,contact;

with contact as condition, feeling;

with feeling as condition, craving;

with craving as condition, clinging;

with clinging as condition, existence;

with existence as condition, birth;

with birth as condition, aging-and-death, sorrow, lamentation, pain,

displeasure, and despair come to be.

Such is the origin of this whole mass of suffering.

This, bhikkhus, is called the wrong way. [5]

"And what, bhikkhus, is the right way? With the remainderless

fading away and

cessation of ignorance comes cessation of volitional formations;

with the cessation of volitional formations, cessation of consciousness;

with the cessation of consciousness, cessation of name-and-form;

with the cessation of name-and-form, cessation of the six sense bases;

with the cessation of the six sense bases, cessation of contact;

with the cessation of contact, cessation of feeling;

with the cessation of feeling, cessation of craving;

with the cessation of craving, cessation of clinging;

with the cessation of clinging, cessation of existence;

with the cessation of existence, cessation of birth;

with the cessation of birth, cessation of aging-and-death, sorrow, lamentation, pain,

displeasure, and despair come to be.

Such is the cessation of this whole mass of suffering."

This, bhikkhus, is called the right way."

4. Vipassi (An Earlier Buddha)
At Savatthi.

(i. Origination)

"Bhikkhus, To Vipassi Buddha, before his enlightenment & rightly awakening to arahat,

while he was still a bodhisatta not yet fully enlightened, it occurred him :

'Alas, this world has fallen into trouble, in that it is born, ages, and dies, it passes away

and is reborn, yet it does not understand the escape from this

suffering [headed by] aging-and-death. When now will an escape be

discerned from this suffering [headed by] aging-and-death?'

“Then, bhikkhus, it occurred to Vipassi bodhisatta: 'When what exists does

aging-and-death come to be? By what is aging-and-death

cause?' Then, bhikkhus, through careful attention, there took

place in Vipassi bodhisatta, a breakthrough by wisdom: 13 'When there is birth,

aging-and-death comes to be; aging-and-death has birth as its cause.' 14

“Then, bhikkhus, it occurred to Vipassi bodhisatta: 'When what exists does

birth come to be? By what is birth caused?' Then, bhikkhus,

through careful attention, there took place in Vipassi bodhisatta, a breakthrough

by wisdom: 'When there is existence, birth comes to be; birth has

existence as its cause.'

“Then, bhikkhus, it occurred to Vipassi bodhisatta: 'When what exists does

existence come to be? By what is existence caused?' Then,

bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a

breakthrough by wisdom: 'When there is clinging, existence

comes to be; existence has clinging as its cause.'

“Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does

clinging come to be? By what is clinging conditioned?' Then,

bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a

breakthrough by wisdom: 'When there is craving, clinging comes

to be; clinging has craving as its condition.'

“Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does

craving come to be? By what is craving conditioned?' Then,

bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a

breakthrough by wisdom: 'When there is feeling, craving comes

to be; craving has feeling as its condition'.

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does

feeling come to be? By what is feeling conditioned?' Then,

bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a

breakthrough by wisdom: 'When there is contact, feeling comes

to be; feeling has contact as its condition.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does contact come to be? By what is contact conditioned?' Then, bhikkhus,

through careful attention, there took place in Vipassi bodhisatta, a breakthrough

by wisdom: 'When there are the six sense bases, contact comes to

be; contact has the six sense bases as its condition'.

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists do the

six sense bases come to be? By what are the six sense bases

conditioned?' Then, bhikkhus, through careful attention, there took

place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is

name-and-form, the six sense bases come to be; the six sense bases have

name-and-form as their condition.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does

name-and-form come to be? By what is name-and-form

conditioned?' Then, bhikkhus, through careful attention, there took

place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is

consciousness, name-and-form comes to be; name-and-form has

consciousness as its condition.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does

consciousness come to be? By what is consciousness

conditioned?' Then, bhikkhus, through careful attention, there took

place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there are

volitional formations, consciousness comes to be; consciousness has

volitional formations as its condition.' 15

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists do

volitional formations come to be? By what are volitional formations

conditioned?' Then, bhikkhus, through careful attention, there

took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is

ignorance, volitional formations come to be; volitional formations

have ignorance as their condition.'

"Thus with ignorance as condition, volitional formations

[come to be]; with volitional formations as condition, consciousness

.... Such is the origin of this whole mass of suffering.

"'Origination, origination' — thus, bhikkhus, in regard to things

unheard before there arose in Vipassi bodhisatta, vision, knowledge, wisdom,

true knowledge, and light. 16

(ii. Cessation)

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist

does aging-and-death not come to be? With the cessation of what

does the cessation of aging-and-death come about?' Then,

bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a

breakthrough by wisdom: 'When there is no birth,

aging-and-death does not come to be; with the cessation of birth comes cessation of aging-and-death.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not

exist does birth not come to be? By the cessation of what does the

cessation of birth come about?' Then, bhikkhus, through careful

attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

'When there is no existence, birth does not come to be; with the

cessation of existence comes cessation of birth.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not

exist does existence not come to be? By the cessation of what does the

cessation of existence come about?' Then, bhikkhus, through careful

attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there is no clinging, existence does not come to be; with the cessation of

clinging comes cessation of existence.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not

exist does clinging not come to be? By the cessation of what does the

cessation of clinging come about?' Then, bhikkhus, through careful

attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there is no craving, clinging does not come to be; with the cessation of craving

comes cessation of clinging.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not

exist does craving not come to be? By the cessation of what does the

cessation of craving come about?' Then, bhikkhus, through careful

attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there is no feeling, craving does not come to be; with the

cessation of feeling comes cessation of craving.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not

exist does feeling not come to be? By the cessation of what does the

cessation of feeling come about?' Then, bhikkhus, through careful

attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there is no contact, feeling does not come to

be; with the cessation of contact comes cessation of feeling.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not

exist does contact not come to be? By the cessation of what does the

cessation of contact come about?' Then, bhikkhus, through careful

attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there are no six sense bases, contact does not come to be;

with the cessation of the six sense bases comes cessation of contact.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not

exist does six sense bases not come to be? By the cessation of what does the

cessation of six sense bases come about?' Then, bhikkhus, through careful

attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there is no name-and-form, the six sense bases do

not come to be; with the cessation of name-and-form comes

cessation of the six sense bases.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not

exist does name-and-form not come to be? By the cessation of what does the

cessation of name-and-form come about?' Then, bhikkhus, through careful

attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there is no consciousness, name-and-form does not come to be;

with the cessation of consciousness comes cessation of name-and-form.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not

exist does consciousness not come to be? By the cessation of what does the

cessation of consciousness come about?' Then, bhikkhus, through careful

attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there are no volitional formations, consciousness does not come to be;

with the cessation of volitional formations comes cessation of

consciousness.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not

exist does volitional formations not come to be? By the cessation of what does the

cessation of volitional formations come about?' Then, bhikkhus, through careful

attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there is no ignorance, volitional formations do not come to be;

with the cessation of ignorance comes cessation of volitional formations.'

"Thus with the remainderless fading away and cessation of

ignorance comes cessation of volitional formations; with the

cessation of volitional formations, cessation of consciousness....(as before in 1.)

Such is the cessation of this whole mass of suffering.

"'Cessation, cessation' — thus, bhikkhus, in regard to things

unheard before there arose in me vision, knowledge, wisdom,

true knowledge, and light."

5. Sikhi (An Earlier Buddha)
To Sikhi Buddha, before his enlightenment & rightly awakening to arahat...

(same as in 4. Vipassi )

6 (6) Vessabhu (An Earlier Buddha)
To Vessabhu Buddha, before his enlightenment & rightly awakening to arahat...

(same as in 4. Vipassi )

7 (7) Kakusandha (An Earlier Buddha)
To Kakusandha Buddha, before his enlightenment & rightly awakening to arahat...

(same as in 4. Vipassi )

8 (8) Konagamana (An Earlier Buddha)
To Konagamana Buddha, before his enlightenment & rightly awakening to arahat...

(same as in 4. Vipassi )

9 (9) Kassapa (An Earlier Buddha)
To Kassapa Buddha, before his enlightenment & rightly awakening to arahat...

(same as in 4. Vipassi )

10 (10) Gotama the Great Sakyan Sage (Present Buddha)
(i. Origination)

"Bhikkhus, before my enlightenment, while I was still a bodhisatta,

not yet fully enlightened, it occurred to me: 'Alas, this world has

fallen into trouble, in that it is born, ages, and dies, it passes away

and is reborn, yet it does not understand the escape from this

suffering [headed by] aging-and -death. When now will an escape be

discerned from this suffering [headed by] aging-and-death?'

“Then, bhikkhus, it occurred to me: 'When what exists does

aging-and-death come to be? By what is aging-and-death

conditioned?' Then, bhikkhus, through careful attention, there took

place in me a breakthrough by wisdom: 13 'When there is birth,

aging-and-death comes to be; aging-and-death has birth as its

condition.' 14

“Then, bhikkhus, it occurred to me: 'When what exists does

birth come to be? By what is birth conditioned?' Then, bhikkhus,

through careful attention, there took place in me a breakthrough

by wisdom: 'When there is existence, birth comes to be; birth has

existence as its condition.'

“Then, bhikkhus, it occurred to me: 'When what exists does

existence come to be? By what is existence conditioned?' Then,

bhikkhus, through careful attention, there took place in me a

breakthrough by wisdom: 'When there is clinging, existence

comes to be; existence has clinging as its condition.'

“Then, bhikkhus, it occurred to me: 'When what exists does

clinging come to be? By what is clinging conditioned?' Then,

bhikkhus, through careful attention, there took place in me a

breakthrough by wisdom: 'When there is craving, clinging comes

to be; clinging has craving as its condition.'

“Then, bhikkhus, it occurred to me: 'When what exists does

craving come to be? By what is craving conditioned?' Then,

bhikkhus, through careful attention, there took place in me a

breakthrough by wisdom: 'When there is feeling, craving comes

to be; craving has feeling as its condition'.

"Then, bhikkhus, it occurred to me: 'When what exists does

feeling come to be? By what is feeling conditioned?' Then,

bhikkhus, through careful attention, there took place in me a

breakthrough by wisdom: 'When there is contact, feeling comes

to be; feeling has contact as its condition.'

"Then, bhikkhus, it occurred to me: 'When what exists does

contact come to be? By what is contact conditioned?' Then, bhikkhus,

through careful attention, there took place in me a breakthrough

by wisdom: 'When there are the six sense bases, contact comes to

be; contact has the six sense bases as its condition'.

"Then, bhikkhus, it occurred to me: 'When what exists do the

six sense bases come to be? By what are the six sense bases

conditioned?' Then, bhikkhus, through careful attention, there took

place in me a breakthrough by wisdom: 'When there is

name-and-form, the six sense bases come to be; the six sense bases have

name-and-form as their condition.'

"Then, bhikkhus, it occurred to me: 'When what exists does

name-and-form come to be? By what is name-and-form

conditioned?' Then, bhikkhus, through careful attention, there took

place in me a breakthrough by wisdom: 'When there is

consciousness, name-and-form comes to be; name-and-form has

consciousness as its condition.'

"Then, bhikkhus, it occurred to me: 'When what exists does

consciousness come to be? By what is consciousness

conditioned?' Then, bhikkhus, through careful attention, there took

place in me a breakthrough by wisdom: 'When there are

volitional formations, consciousness comes to be; consciousness has

volitional formations as its condition.' 15

"Then, bhikkhus, it occurred to me: 'When what exists do

volitional formations come to be? By what are volitional formations

conditioned?' Then, bhikkhus, through careful attention, there

took place in me a breakthrough by wisdom: 'When there is

ignorance, volitional formations come to be; volitional formations

have ignorance as their condition.'

"Thus with ignorance as condition, volitional formations

[come to be]; with volitional formations as condition, consciousness

.... Such is the origin of this whole mass of suffering.

"'Origination, origination' — thus, bhikkhus, in regard to things

unheard before there arose in me vision, knowledge, wisdom,

true knowledge, and light. 16

(ii. Cessation)

"Then, bhikkhus, it occurred to me: 'When what does not exist

does aging-and-death not come to be? With the cessation of what

does the cessation of aging-and-death come about?' Then,

bhikkhus, through careful attention, there took place in me a

breakthrough by wisdom: 'When there is no birth,

aging-and-death does not come to be; with the cessation of birth comes

cessation of aging-and-death.'

"Then, bhikkhus, it occurred to me: [11] 'When what does not

exist does birth not come to be? By the cessation of what does the

cessation of birth come about?' Then, bhikkhus, through careful

attention, there took place in me a breakthrough by wisdom:

'When there is no existence, birth does not come to be; with the

cessation of existence comes cessation of birth.'

(similarly as in 4. Vipassi)

... 'When there is

no clinging, existence does not come to be; with the cessation of

clinging comes cessation of existence.'

... 'When there is no craving,

clinging does not come to be; with the cessation of craving

comes cessation of clinging.'

... 'When there is no feeling, craving

does not come to be; with the cessation of feeling comes cessation

of craving.'

... 'When there is no contact, feeling does not come to

be; with the cessation of contact comes cessation of feeling.'

... 'When there are no six sense bases, contact does not come to be;

with the cessation of the six sense bases comes cessation of contact.'

... 'When there is no name-and-form, the six sense bases do

not come to be; with the cessation of name-and-form comes

cessation of the six sense bases.'

... 'When there is no consciousness,

name-and-form does not come to be; with the cessation of

consciousness comes cessation of name-and-form.'

... 'When there are no volitional formations, consciousness does not come to be;

with the cessation of volitional formations comes cessation of

consciousness.'

... 'When there is no ignorance, volitional formations

do not come to be; with the cessation of ignorance comes

cessation of volitional formations.'

"Thus with the remainderless fading away and cessation of

ignorance comes cessation of volitional formations; with the

cessation of volitional formations, cessation of consciousness....(as before in 1.)

Such is the cessation of this whole mass of suffering.

"'Cessation, cessation' — thus, bhikkhus, in regard to things

unheard before there arose in me vision, knowledge, wisdom,

true knowledge, and light."

11. Nutriment (Ahara)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park....

"Bhikkhus, there are these four kinds of nutriment for the

maintenance of beings that have already come to be and for the

assistance of those about to come to be. 17 What four? The nutriment

edible food, gross or subtle; second, contact; third, mental

volition; fourth, consciousness. These are the four kinds of nutriment

for the maintenance of beings that have already come to be

and for the assistance of those about to come to be. 18

"Bhikkhus, these four kinds of nutriment have what as their

source, [12] what as their origin, from what are they born and

produced? These four kinds of nutriment have craving as their

source, craving as their origin; they are born and produced from

craving. 19

"And this craving has what as its source, what as its origin,

from what is it born and produced? This craving has feeling as its

source, feeling as its origin; it is born and produced from feeling.

"And this feeling has what as its source...? Feeling has contact

as its source.... And this contact has what as its source...?

Contact has the six sense bases as its source.... And these six

sense bases have what as their source...? The six sense bases have

name-and-form as their source.... And this name-and-form has

what as its source...? Name-and-form has consciousness as its

source.... And this consciousness has what as its source...?

Consciousness has volitional formations as its source.... And

these volitional formations have what as their source, what as

their origin, from what are they born and produced? Volitional

formations have ignorance as their source, ignorance as their

origin; they are born and produced from ignorance.

"Thus, bhikkhus, with ignorance as condition, volitional

formations [come to be]; with volitional formations as condition.

consciousness.... Such is the origin of this whole mass of suffering.

But with the remainderless fading away and cessation of

ignorance comes cessation of volitional formations; with the

cessation of volitional formations, cessation of consciousness....

Such is the cessation of this whole mass of suffering."

12. Moliyaphagguna
At Savatthi.[Buddha:] "Bhikkhus, there are these four kinds of nutriment

for the maintenance of beings that have already come to be

and for the assistance of those about to come to be. What four?

The nutriment edible food, gross or subtle; second, contact; third,

mental volition; fourth, consciousness. These are the four kinds

of nutriment for the maintenance of beings that have already

come to be and for the assistance of those about to come to be." 20

When this was said, the Venerable Moliyaphagguna said to the

Lord (Buddha): "Venerable sir, who consumes the nutriment consciousness?" 21

"Not a valid question," the Lord (Buddha) replied. "I do not say,

'One consumes.' 22 If I should say, 'One consumes,' in that case

this would be a valid question: 'Venerable sir, who consumes?'

But I do not speak thus. Since I do not speak thus, if one should

ask me, 'Venerable sir, for what is the nutriment consciousness [a

condition]?' 23 this would be a valid question. To this the valid

answer is: 'The nutriment consciousness is a condition for the

production of future renewed existence 24 When that which has

come into being exists, the six sense bases [come to be]; 25 with the

six sense bases as condition, contact.'"

[Moliyaphagguna:] "Venerable sir, who makes contact?"

"Not a valid question," the Lord (Buddha) replied.

"I do not say, 'One makes contact.' If I should say, 'One makes contact,' in that

case this would be a valid question: 'Venerable sir, who makes

contact?' But I do not speak thus. Since I do not speak thus, if one

should ask me, 'Venerable sir, with what as condition does contact

[come to be]?' this would be a valid question. To this the

valid answer is: 'With the six sense bases as condition, contact

[comes to be]; with contact as condition, feeling.'"

[Moliyaphagguna:] "Venerable sir, who feels?"

"Not a valid question," the Lord (Buddha) replied. "I do not say,

'One feels.' If I should say, 'One feels,' in that case this would be a

valid question: 'Venerable sir, who feels?' But I do not speak thus

Since I do not speak thus, if one should ask me, 'Venerable sir

with what as condition does feeling [come to be]?' this would be

a valid question. To this the valid answer is: 'With contact as

condition, feeling [comes to be]; with feeling as condition, craving.'"

[Moliyaphagguna:] "Venerable sir, who craves?"

"Not a valid question," the Lord (Buddha) replied. "I do not say,

'One craves.' If I should say, 'One craves,' in that case this

would be a valid question: 'Venerable sir, who craves?' But I do

not speak thus. Since I do not speak thus, if one should ask me,

'Venerable sir, with what as condition does craving [come to

be]?' this would be a valid question. To this the valid answer is:

'With feeling as condition, craving [comes to be]; with craving as

condition, clinging.'"

[Moliyaphagguna:] "Venerable sir, who clings?"

"Not a valid question," the Lord (Buddha) replied. "I do not say,

'One clings.' If I should say, 'One clings,' in that case this

would be a valid question: 'Venerable sir, who clings?' But I do

not speak thus. Since I do not speak thus, if one should ask me,

'Venerable sir, with what as condition does clinging [come to

be]?' this would be a valid question. To this the valid answer is:

'With craving as condition, clinging [comes to be];

with clinging as condition, existence.'......

Such is the origin of this whole mass of suffering.'

"But, Phagguna, with the remainderless fading away and

cessation of the six bases for contact comes cessation of contact; with

the cessation of contact, cessation of feeling; with the cessation of

feeling, cessation of craving; with the cessation of craving, cessation

of clinging; with the cessation of clinging, cessation of

existence; with the cessation of existence, cessation of birth; with the

cessation of birth, aging-and-death, sorrow, lamentation, pain,

displeasure, and despair cease. Such is the cessation of this whole

mass of suffering."

13. Ascetics and Brahmins (1) (Samanabrahmana)
At Savatthi. "Bhikkhus, those ascetics or brahmins who do not

understand aging-and-death, its origin, its cessation, and the

way leading to its cessation; 27 who do not understand birth ...

existence ... clinging ... craving ... feeling ... contact ... the

six sense bases ... name-and-form ... consciousness ... volitional formations,

their origin, their cessation, and the way leading to their

cessation: [15] 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. 28

"But, bhikkhus, those ascetics and brahmins who understand

aging-and-death, its origin, its cessation, and the way leading to

its cessation; who understand birth ... volitional formations, their

origin, their cessation, and the way leading to their cessation;

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."

14. Ascetics and Brahmins (2)
At Savatthi. "Bhikkhus, as to those ascetics and brahmins who do

not understand these things, the origin of these things, the

cessation of these things, and the way leading to the cessation of these

things: what are those things that they do not understand, whose

origin they do not understand, whose cessation they do not

understand, and the way leading to whose cessation they do not

understand?

"They do not understand aging-and-death, its origin, its

cessation, and the way leading to its cessation. They do not

understand birth ... existence ... clinging ... craving ... feeling ...

contact ... the six sense bases ... name-and-form ... consciousness ...

volitional formations, their origin, their cessation, and the way

leading to their cessation. These are the things that they do not

understand, whose origin they do not understand, [16] whose

cessation they do not understand, and the way leading to whose

cessation they do not understand.

"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, as to those ascetics and brahmins who understand

stand these things, the origin of these things, the cessation of

these things, and the way leading to the cessation of these things;

what are those things that they understand, whose origin they

understand, whose cessation they understand, and the way leading

ing to whose cessation they understand?

"They understand aging-and-death, its origin, its cessation, and

the way leading to its cessation. They understand birth ...

volitional formations, their origin, their cessation, and the way

leading to their cessation. These are the things that they understand.

whose origin they understand, whose cessation they understand

and the way leading to whose cessation they understand.

"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."

15. Kaccanagotta
At Savatthi. [17] Then the Venerable Kaccanagotta approached

the Lord (Buddha), paid homage to him, sat down to one side, and

said to him: "Venerable sir, it is said, 'right view, right view.' In

what way, venerable sir, is there right view?"

"This world, Kaccana, for the most part depends upon a duality

— upon the notion of existence and the notion of nonexistence. 29

But for one who sees the origin of the world as it really is

with correct wisdom, there is no notion of nonexistence in regard

to the world. And for one who sees the cessation of the world as

it really is with correct wisdom, there is no notion of existence in

regard to the world. 30

"This world, Kaccana, is for the most part shackled by engagement,

clinging, and adherence. 31 But this one [with right view]

does not become engaged and cling through that engagement

and clinging, mental standpoint, adherence, underlying tendency;

he does not take a stand about 'my self.' 32 He has no perplexity

or doubt that what arises is only suffering arising, what ceases is

only suffering ceasing. His knowledge about this is independent

of others. It is in this way, Kaccana, that there is right view. 33

"'All exists': Kaccana, this is one extreme. 'All does not exist':

this is the second extreme. Without veering towards either of

these extremes, the Tathagata teaches the Dhamma by the middle:

'With ignorance as condition, volitional formations [come to

be]; with volitional formations as condition, consciousness....

Such is the origin of this whole mass of suffering. But with the

remainderless fading away and cessation of ignorance comes

cessation of volitional formations; with the cessation of volitional

al formations, cessation of consciousness.... Such is the cessation

of this whole mass of suffering." [18]

16. A Speaker on the Dhamma (Dhammakathika)
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, 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?"

"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion

towards aging-and-death, for its fading away and cessation,

one is fit to be called a bhikkhu who is a speaker on the Dhamma.

If one is practising for the purpose of revulsion towards

aging-and-death, for its fading away and cessation, one is fit to be called

a bhikkhu who is practising in accordance with the Dhamma. 34

If, through revulsion towards aging-and-death, through its

fading away and cessation, one is liberated by nonclinging, one is fit

to be called a bhikkhu who has attained Nibbana in this very

life. 35

"Bhikkhu, if one teaches the Dhamma for the purpose of

revulsion towards birth ... for the purpose of revulsion towards

ignorance, for its fading away and cessation, one is fit to be called a

bhikkhu who is a speaker on the Dhamma. If one is practising for

the purpose of revulsion towards ignorance, for its fading away

and cessation, one is fit to be called a bhikkhu who is practising

in accordance with the Dhamma. If, through revulsion towards

ignorance, through its fading away and cessation, one is liberated

by nonclinging, one is fit to be called a bhikkhu who has attained

Nibbana in this very life."

17. The Naked Ascetic Kassapa (Acelakassapa)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha in the Bamboo Grove, the Squirrel

Sanctuary. [19] Then, in the morning, the Lord (Buddha) dressed

and, taking bowl and robe, entered Rajagaha for alms. The naked

ascetic Kassapa saw the Lord (Buddha) coming in the distance.

Having seen him, he approached the Lord (Buddha) and exchanged

greetings with him. When they had concluded their greetings

and cordial talk, he stood to one side and said to him: "We would

like to ask Master Gotama about a certain point, if he would

grant us the favour of answering our question."

[Buddha:]"This is not the right time for a question, Kassapa. We have

entered among the houses." 36

A second time and a third time the naked ascetic Kassapa said

to the Lord (Buddha): "We would like to ask Master Gotama about

a certain point, if he would grant us the favour of answering our

question."

[Buddha:]"This is not the right time for a question, Kassapa. We have

entered among the houses."

Then the naked ascetic Kassapa said to the Lord (Buddha): "We

do not wish to ask Master Gotama much."

[Buddha:]"Then ask what you want, Kassapa."

[Acelakassapa:] "How is it. Master Gotama: is suffering created by oneself?"

[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.

[Acelakassapa:] "Then, Master Gotama, is suffering created by another?"

[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.

[Acelakassapa:] "How is it then. Master Gotama: is suffering created both by

oneself and by another?"

[Buddha:]"Not so, Kassapa," the Lord (Buddha) said. [20]

[Acelakassapa:] "Then, Master Gotama, has suffering arisen fortuitously, being

created neither by oneself nor by another?" 37

[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.

[Acelakassapa:] "How is it then. Master Gotama: is there no suffering?"

[Buddha:]"It is not that there is no suffering, Kassapa; there is suffering."

[Acelakassapa:] "Then is it that Master Gotama does not know and see suffering?"

[Buddha:] "It is not that I do not know and see suffering, Kassapa. I know

suffering, I see suffering."

[Acelakassapa:] "Whether you are asked: 'How is it, Master Gotama: is suffering

created by oneself?' or 'Is it created by another?' or 'Is it created by both?' or 'Is it created by neither?' in each case you say:

'Not so, Kassapa.' When you are asked: 'How is it then. Master

Gotama: is there no suffering?' you say: 'It is not that there is no

suffering, Kassapa; there is suffering.' When asked: 'Then is it that

Master Gotama does not know and see suffering?' you say: 'It is

not that I do not know and see suffering, Kassapa. I know suffering,

I see suffering.' Venerable sir, let the Lord (Buddha) explain

suffering to me. Let the Lord (Buddha) teach me about suffering." 38

[Buddha:]"Kassapa, [if one thinks,] 'The one who acts is the same as the

one who experiences [the result]/ [then one asserts] with reference

to one existing from the beginning: 'Suffering is created by

oneself.' When one asserts thus, this amounts to eternalism. 39

But, Kassapa, [if one thinks,] The one who acts is one, the one

who experiences [the result] is another' [then one asserts] with

reference to one stricken by feeling: 'Suffering is created by

another.' When one asserts thus, this amounts to annihilationism.

40 Without veering towards either of these extremes, the

Tathagata teaches the Dhamma by the middle: 41 'With ignorance

as condition, volitional formations [come to be]; with volitional

formations as condition, consciousness.... Such is the origin of

this whole mass of suffering. But with the remainderless fading

away and cessation of ignorance comes cessation of volitional formations;

with the cessation of volitional formations, cessation

of consciousness.... Such is the cessation of this whole mass

of suffering.'"

When this was said, the naked ascetic Kassapa said to the

Lord (Buddha): "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 Blessed

One, and to the Dhamma, and to the Bhikkhu Sangha. May I

receive the going forth under the Lord (Buddha), may I receive the

higher ordination?" 42

[Buddha:]"Kassapa, one formerly belonging to another sect who desires

the going forth and the higher ordination in this Dhamma and

Discipline lives on probation for four months. At the end of the

four months, if the bhikkhus are satisfied with him, they may if

they wish give him the going forth and the higher ordination to

the state of a bhikkhu. But individual differences are recognized

by me." 43

[Acelakassapa:] "If, venerable sir, one formerly belonging to another sect who

desires the going forth and the higher ordination in this Dhamma

and Discipline lives on probation for four months, and if at the

end of the four months the bhikkhus, being satisfied with him,

may if they wish give him the going forth and the higher ordination

to the state of a bhikkhu, then I will live on probation for

four years. At the end of the four years, if the bhikkhus are satisfied

with me, let them if they wish give me the going forth and

the higher ordination to the state of a bhikkhu."

Then the naked ascetic Kassapa 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 Kassapa,

[22] 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. 44

18 (8) Timbaruka
At Savatthi. Then the wanderer Timbaruka 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:

[Timbaruka:] "How is it, Master Gotama: are pleasure

and pain created by oneself?" 45

[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.

[Timbaruka:] "Then, Master Gotama, are pleasure and pain created by

another?"

[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.

[Timbaruka:] "How is it then. Master Gotama: are pleasure and pain created

both by oneself and by another?"

[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.

[Timbaruka:] "Then, Master Gotama, have pleasure and pain arisen fortuitously,

being created neither by oneself nor by another?"

[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.

[Timbaruka:] "How is it then. Master Gotama: is there no pleasure and pain?".

[Buddha:] "It is not that there is no pleasure and pain, Timbaruka; there

is pleasure and pain."

[Timbaruka:] "Then is it that Master Gotama does not know and see pleasure and pain?"

[Buddha:] "It is not that I do not know and see pleasure and pain,

Timbaruka. I know pleasure and pain, I see pleasure and pain."

[Timbaruka:] "Whether you are asked: 'How is it. Master Gotama: are pleasure and pain created by oneself?' or 'Are they created by another?' [23] or 'Are they created by both?' or 'Are they created by

neither?' in each case you say: 'Not so, Timbaruka.' When you

are asked: 'How is it then. Master Gotama: is there no pleasure

and pain?' you say: 'It is not that there is no pleasure and pain,

Timbaruka; there is pleasure and pain.' When asked: 'Then is it

that Master Gotama does not know and see pleasure and pain?'

you say: 'It is not that I do not know and see pleasure and pain,

Timbaruka. I know pleasure and pain, I see pleasure and pain.'

Venerable sir, let the Lord (Buddha) explain pleasure and pain to

me. Let the Lord (Buddha) teach me about pleasure and pain."

[Buddha:] "Timbaruka, [if one thinks,] 'The feeling and the one who feels

it are the same,' [then one asserts] with reference to one existing

from the beginning: 'Pleasure and pain are created by oneself.' I

do not speak thus. 46 But, Timbaruka, [if one thinks,] 'The feeling

is one, the one who feels it is another,' [then one asserts] with reference

to one stricken by feeling: 'Pleasure and pain are created

by another.' Neither do I speak thus. 47 Without veering towards

either of these extremes, the Tathagata teaches the Dhamma by

the middle: 'With ignorance as condition, volitional formations

[come to be]; with volitional formations as condition, consciousness....

Such is the origin of this whole mass of suffering. But

with the remainderless fading away and cessation of ignorance

comes cessation of volitional formations; with the cessation of

volitional formations, cessation of consciousness.... Such is the

cessation of this whole mass of suffering.'"

When this was said, the naked ascetic Timbaruka said to the

Lord (Buddha): "Magnificent, Master Gotama!... I go for refuge to

Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha.

From today let Master Gotama remember me as a lay follower

who has gone for refuge for life."

19. The Wise Man and the Fool (Balapandita)
At Savatthi. "Bhikkhus, for the fool, hindered by ignorance and

fettered by craving, this body has thereby originated. So

there is this body and external name-and-form: thus this dyad.

Dependent on the dyad there is contact. There are just six sense

bases, contacted through which — or through a certain one

among them — the fool experiences pleasure and pain. 48

"Bhikkhus, for the wise man, hindered by ignorance and fettered by craving, this body has thereby originated. So there is this

body and external name-and-form: thus this dyad. Dependent on

the dyad there is contact. There are just six sense bases, contacted through which — or through a certain one among them — the

wise man experiences pleasure and pain. What, bhikkhus, is the

distinction here, what is the disparity, what is the difference

between the wise man and the fool?"

"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. 49 Having heard it from him, the bhikkhus will

remember it."

[Buddha:] "Then listen and attend closely, bhikkhus, I will speak."

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha)

said this:

"Bhikkhus, for the fool, hindered by ignorance and fettered by

craving, this body has originated. For the fool that ignorance has

not been abandoned and that craving has not been utterly

destroyed. For what reason? Because the fool has not lived the

holy life for the complete destruction of suffering. Therefore,

with the breakup of the body, the fool fares on to [another] body.

Faring on to [another] body, he is not freed from birth, aging, and

death; not freed from sorrow, lamentation, pain, displeasure, and

despair; not freed from suffering, I say.

"Bhikkhus, for the wise man, hindered by ignorance and fettered by craving, this body has originated. For the wise man that

ignorance has been abandoned and that craving has been utterly

destroyed. For what reason? Because the wise man has lived the

holy life [25] for the complete destruction of suffering. Therefore,

with the breakup of the body, the wise man does not fare on to

[another] body. Not faring on to [another] body, he is freed from

birth, aging, and death; freed from sorrow, lamentation, pain,

displeasure, and despair; freed from suffering, I say.

"This, bhikkhus, is the distinction, the disparity, the difference

between the wise man and the fool, that is, the living of the holy

life." 50

20. Conditions
At Savatthi. "Bhikkhus, I will teach you dependent origination

and dependently arisen phenomena. Listen and attend closely, I

will speak."

“Yes, venerable sir," those bhikkhus replied. The Lord (Buddha)

said this:

"And what, bhikkhus, is dependent origination? 'With birth as

condition, aging-and-death [comes to be]': whether there is an

arising of Tathagatas or no arising of Tathagatas, that element(dhatu)

still persists, the stableness of the Dhamma, the fixed course of

the Dhamma, specific conditionality. 51 A Tathagata awakens to

this and breaks through to it. 52 Having done so, he explains it

teaches it, proclaims it, establishes it, discloses it, analyses it,

elucidates it. And he says: 'See! With birth as condition, bhikkhus,

aging-and-death.' 53

"'With existence as condition, birth' ... 'With clinging as

condition, existence' ... 'With craving as condition, clinging' ... 'With

feeling as condition, craving'. . . 'With contact as condition, feeling'

... 'With the six sense bases as condition, contact' ... 'With name

and-form as condition, the six sense bases' ... 'With consciousness

as condition, name-and-form' ... 'With volitional formations as

condition, consciousness' ... 'With ignorance as condition,

volitional formations': whether there is an arising of Tathagatas or no

arising of Tathagatas, that element still persists, the stableness of

the Dhamma, the fixed course of the Dhamma, specific conditionality.

A Tathagata awakens to this and [26] breaks through to it.

Having done so, he explains it, teaches it, proclaims it, establishes

it, discloses it, analyses it, elucidates it. And he says: 'See! With

ignorance as condition, bhikkhus, volitional formations.'

"Thus, bhikkhus, the actuality in this, the inerrancy, the

nototherwiseness, specific conditionality: this is called dependent

origination. 54

"And what, bhikkhus, are the dependently arisen phenomena?

Aging-and-death, bhikkhus, is impermanent, conditioned,

dependently arisen, subject to destruction, vanishing, fading

away, and cessation. Birth is impermanent ... Existence is impermanent

... Clinging is impermanent ... Craving is impermanent

... Feeling is impermanent ... Contact is impermanent ... The six

sense bases are impermanent. . . Name-and-form is impermanent

... Consciousness is impermanent ... Volitional formations are

impermanent ... Ignorance is impermanent, conditioned,

dependently arisen, subject to destruction, vanishing, fading

away, and cessation. These, bhikkhus, are called the dependently

arisen phenomena.

"When, bhikkhus, a noble disciple has clearly seen with correct

wisdom 55 as it really is this dependent origination and these

dependently arisen phenomena, it is impossible that he will run

back into the past, thinking: 'Did I exist in the past? Did I not

exist in the past? What was I in the past? How was I in the past?

Having been what, what did I become in the past?' Or that he

will run forward into the future, thinking: 'Will I exist in the

future? Will I not exist [27] in the future? What will I be in the

future? How will I be in the future? Having been what, what will

I become in the future?' Or that he will now be inwardly

confused about the present thus: 'Do I exist? Do I not exist? What am

I? How am I? This being — where has it come from, and where

will it go?' 56

"For what reason [is this impossible]? Because, bhikkhus, the

noble disciple has clearly seen with correct wisdom as it really is

this dependent origination and these dependently arisen phenomena."

21. The Ten Powers (1) (Dasabala1)
At Savatthi. "Bhikkhus, possessing the ten powers and the four

grounds of self-confidence, the Tathagata claims the place of the

chief bull of the herd, roars his lion's roar in the assemblies, and

sets rolling the Brahma-wheel thus: 57 [28] 'Such is form, such its

origin, such its passing away; such is feeling, such its origin, such

its passing away; such is perception, such its origin, such its passing away; such are volitional formations, such their origin, such

their passing away; such is consciousness, such its origin, such its

passing away. 58 Thus when this exists, that comes to be; with the

arising of this, that arises. When this does not exist, that does not

come to be; with the cessation of this, that ceases. 59 That is, with

ignorance as condition, volitional formations [come to be]; with

volitional formations as condition, consciousness.... Such is the

origin of this whole mass of suffering. But with the remainderless

fading away and cessation of ignorance comes cessation of

volitional formations; with the cessation of volitional formations,

cessation of consciousness..(as in 1).. Such is the cessation of this whole

mass of suffering.'"

22. The Ten Powers (2) (Dasabala2)
At Savatthi. "Bhikkhus, possessing the ten powers and the four

grounds of self-confidence, the Tathagata claims the place of the

chief bull of the herd, roars his lion's roar in the assemblies, and

sets rolling the Brahma-wheel thus: 'Such is form ... (as in §21 ) ...

Such is the cessation of this whole mass of suffering.'

“Bhikkhus, the Dhamma has thus been well expounded by me,

elucidated, disclosed, revealed, stripped of patchwork. 60 When,

bhikkhus, the Dhamma has thus been well expounded by me,

elucidated, disclosed, revealed, stripped of patchwork, this is

enough for a clansman who has gone forth out of faith to arouse

his energy thus: 'Willingly, let only my skin, sinews, and bones

remain, and let the flesh and blood dry up in my body, but I will

not relax my energy so long as I have not attained what can be

attained by manly strength, by manly energy, by manly exertion.' 61

"Bhikkhus, the lazy person dwells in suffering, soiled by evil

unwholesome states, and great is the personal good that he

neglects. 62 But the energetic person dwells happily, secluded from

evil unwholesome states, and great is the personal good that he

achieves. It is not by the inferior that the supreme is attained;

rather, it is by the supreme that the supreme is attained. 63

Bhikkhus, this holy life is a beverage of cream; the Teacher is

present. 64 Therefore, bhikkhus, arouse your energy for the attainment

of the as-yet-unattained, for the achievement of the

as-yet-unachieved, for the realization of the as-yet-unrealized, [with the

thought]: 'In such a way this going forth of ours will not be

barren, but fruitful and fertile; and when we use the robes,

almsfood, lodgings, and medicinal requisites [offered to us by others],

these services they provide for us will be of great fruit and

benefit to them.' 65 Thus, bhikkhus, should you train yourselves.

"Considering your own good, bhikkhus, it is enough to strive

for the goal with diligence; considering the good of others, it is

enough to strive for the goal with diligence; considering the good

of both, it is enough to strive for the goal with diligence." 66

23. Proximate Cause (Upanisa)
At Savatthi. 67 "Bhikkhus, I say that the destruction of the taints is

for one who knows and sees, not for one who does not know and

does not see. For one who knows what, for one who sees what,

does the destruction of the taints come about? '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 for one who

knows thus, for one who sees thus, that the destruction of the

taints comes about. [30]

"I say, bhikkhus, that the knowledge of destruction in regard

to destruction has a proximate cause; it does not lack a proximate

cause. And what is the proximate cause for the knowledge of

destruction? It should be said: liberation. 68

"I say, bhikkhus, that liberation too has a proximate cause; it

does not lack a proximate cause. And what is the proximate

cause for liberation? It should be said: dispassion.

"I say, bhikkhus, that dispassion too has a proximate cause; it

does not lack a proximate cause. And what is the proximate

cause for dispassion? It should be said: revulsion.

"I say, bhikkhus, that revulsion too has a proximate cause; it

does not lack a proximate cause. And what is the proximate

cause for revulsion? It should be said: the knowledge and vision

of things as they really are.

"I say, bhikkhus, that the knowledge and vision of things as

they really are too has a proximate cause; it does not lack a proximate cause.

And what is the proximate cause for the knowledge

and vision of things as they really are? It should be said: concentration.

"I say, bhikkhus, that concentration too has a proximate cause;

it does not lack a proximate cause. And what is the proximate

cause for concentration? It should be said: happiness.

"I say, bhikkhus, that happiness too has a proximate cause; it

does not lack a proximate cause. And what is the proximate

cause for happiness? It should be said: tranquillity.

"I say, bhikkhus, that tranquillity too has a proximate cause; it

does not lack a proximate cause. And what is the proximate

cause for tranquillity? It should be said: rapture.

"I say, bhikkhus, that rapture too has a proximate cause; it does

not lack a proximate cause. And what is the proximate cause for

rapture? It should be said: gladness.

"I say, bhikkhus, that gladness too has a proximate cause; it

does not lack a proximate cause. And what is the proximate

cause for gladness? It should be said: faith.

"I say, bhikkhus, that faith too has a proximate cause; it does

not lack a proximate cause. [31] And what is the proximate cause

for faith? It should be said: suffering. 69

"I say, bhikkhus, that suffering too has a proximate cause; it

does not lack a proximate cause. And what is the proximate

cause for suffering? It should be said: birth.

"I say, bhikkhus, that birth too has a proximate cause; it does

not lack a proximate cause. And what is the proximate cause for

birth? It should be said: existence.

"I say, bhikkhus, that existence too has a proximate cause; it

does not lack a proximate cause. And what is the proximate

cause for existence? It should be said: clinging.

"I say, bhikkhus, that clinging too has a proximate cause; it

does not lack a proximate cause. And what is the proximate

cause for clinging? It should be said: craving.

"I say, bhikkhus, that craving too has a proximate cause; it does

not lack a proximate cause. And what is the proximate cause for

craving? It should be said: feeling.

"For feeling, it should be said: contact. For contact: the six sense

bases. For the six sense bases: name-and-form. For name-andform: consciousness. For consciousness: volitional formations.

"I say, bhikkhus, that volitional formations too have a proximate cause; they do not lack a proximate cause. And what is the

proximate cause for volitional formations? It should be said:

ignorance.

"Thus, bhikkhus, with ignorance as proximate cause, volitional formations [come to be]; with volitional formations as proximate cause, consciousness; with consciousness as proximate

cause, name-and-form; with name-and-form as proximate cause,

the six sense bases; with the six sense bases as proximate cause,

contact; with contact as proximate cause, feeling; with feeling as

proximate cause, craving; with craving as proximate cause, clinging; with clinging as proximate cause, existence; with existence

as proximate cause, birth; with birth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, rapture;

with rapture as proximate cause, tranquillity; with tranquillity as

proximate cause, happiness; with happiness as proximate cause,

concentration; with concentration as proximate cause, the knowledge and vision of things as they really are; [32] with the knowledge and vision of things as they really are as proximate cause,

revulsion; with revulsion as proximate cause, dispassion; with

dispassion as proximate cause, liberation; with liberation as

proximate cause, the knowledge of destruction.

"Just as, bhikkhus, when rain pours down in thick droplets on

a mountain top, the water flows down along the slope and fills

the cleft, gullies, and creeks; these being full fill up the pools;

these being full fill up the lakes; these being full fill up the

streams; these being full fill up the rivers; and these being full fill

up the great ocean; 70

So too, with ignorance as proximate cause,

volitional formations [come to be]; with volitional formations as

proximate cause, consciousness ... with liberation as proximate

cause, the knowledge of destruction."

24. Wanderers of Other Sects (Annatitthiya sans. Anya-tettraiya)
At Rajagaha in the Bamboo Grove.

(i)

Then, in the morning, the Venerable Sariputta dressed and, taking

bowl and robe, entered Rajagaha for alms. Then it occurred

to him: "It is still too early to walk for alms in Rajagaha. Let me

go to the park of the wanderers of other sects."

Then the Venerable Sariputta [33] went to the park of the

wanderers of other sects. He exchanged greetings with those

wanderers and, when they had concluded their greetings and cordial

talk, he sat down to one side. The wanderers then said to him:

"Friend Sariputta, some ascetics and brahmins, proponents of

kamma, maintain that suffering is created by oneself; some

ascetics and brahmins, proponents of kamma, maintain that suffering

is created by another; some ascetics and brahmins, proponents of

kamma, maintain that suffering is created both by oneself and by

another; some ascetics and brahmins, proponents of kamma,

maintain that suffering has arisen fortuitously, being created

neither by oneself nor by another. 71 Now, friend Sariputta, what

does the ascetic Gotama say about this? What does he teach?

How should we answer if we are to state what has been said by

the ascetic Gotama and not misrepresent him with what is

contrary to fact? And how should we explain in accordance with the

Dhamma so that no reasonable consequence of our assertion

would give ground for criticism?" 72

"Friends, the Lord (Buddha) has said that suffering is dependently

arisen. Dependent on what? Dependent on contact. If one were

to speak thus one would be stating what has been said by the

Lord (Buddha) and would not misrepresent him with what is

contrary to fact; one would explain in accordance with the Dhamma,

and no reasonable consequence of one's assertion would give

ground for criticism.

"Therein, friends, in the case of those ascetics and brahmins,

proponents of kamma, who maintain that suffering is created by

oneself, that is conditioned by contact. 73 Also, in the case of those

ascetics and brahmins, proponents of kamma, who maintain that

suffering is created by another, that too is conditioned by contact.

Also, in the case of those ascetics and brahmins, proponents of

kamma, who maintain that suffering is created both by oneself

and by another, that too is conditioned by contact. [34] Also, in

the case of those ascetics and brahmins, proponents of kamma,

who maintain that suffering has arisen fortuitously, being created

neither by oneself nor by another, that too is conditioned by

contact.

"Therein, friends, in the case of those ascetics and brahmins,

proponents of kamma, who maintain that suffering is created by

oneself, it is impossible that they will experience [anything] without

out contact. Also, in the case of those ascetics and brahmins,

proponents of kamma, who maintain that suffering is created by

another, it is impossible that they will experience [anything]

without contact. Also, in the case of those ascetics and brahmins,

proponents of kamma, who maintain that suffering is created

both by oneself and by another, it is impossible that they will

experience [anything] without contact. Also, in the case of those

ascetics and brahmins, proponents of kamma, who maintain that

suffering has arisen fortuitously, being created neither by oneself

nor by another, it is impossible that they will experience [anything] without contact."

(ii)

The Venerable Ananda heard this conversation between the

Venerable Sariputta and the wanderers of other sects. Then,

when he had walked for alms in Rajagaha and had returned from

the alms round, after his meal he approached the Lord (Buddha),

paid homage to him, sat down to one side, and reported to the

Lord (Buddha) the entire conversation between the Venerable

Sariputta and those wanderers of other sects. [The Lord (Buddha)

said:]

"Good, good, Ananda! Anyone answering rightly would

answer just as Sariputta has done. I have said, Ananda, that

suffering is dependently arisen. Dependent on what? Dependent on

contact. If one were to speak thus one would be stating what has

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

contrary to fact; one would explain in accordance with the

Dhamma, and no reasonable consequence of one's assertion

would give ground for criticism.

"Therein, Ananda, in the case of those ascetics and brahmins,

proponents of kamma, who maintain that suffering is created by

oneself. . . [35] . . . and those who maintain that suffering has

arisen fortuitously, being created neither by oneself nor by another,

that too is conditioned by contact.

"Therein, Ananda, in the case of those ascetics and brahmins,

proponents of kamma, who maintain that suffering is created by

oneself. . . and those who maintain that suffering has arisen

fortuitously, being created neither by oneself nor by another, it is

impossible that they will experience [anything] without contact.

"On one occasion, Ananda, I was dwelling right here in

Rajagaha, in the Bamboo Grove, the Squirrel Sanctuary. Then, in

the morning, I dressed and, taking bowl and robe, I entered

Rajagaha for alms. Then it occurred to me: 'It is still too early to

walk for alms in Rajagaha. Let me go to the park of the wanderers

of other sects.' Then I went to the park of the wanderers of

other sects. I exchanged greetings with those wanderers and,

when we had concluded our greetings and cordial talk, I sat

down to one side. The wanderers then said to me as I was sitting

to one side: ... ( the wanderers ask exactly the same question as they

had asked Sariputta and receive an identical reply) [36] ... it is impossible that they will experience [anything] without contact."

"It is wonderful, venerable sir! It is amazing, venerable sir!

How the entire meaning can be stated-by a single phrase! Can

this same meaning be stated in detail in a way that is deep and

deep in implications?" 74

"Well then, Ananda, clear up that same matter yourself."

"Venerable sir, if they were to ask me: 'Friend Ananda, what is

the source of aging-and-death, what is its origin, from what is it

born and produced?' — being asked thus, I would answer thus:

'Friends, aging-and-death has birth as its source, birth as its origin;

it is born and produced from birth.' Being asked thus, I

would answer in such a way. [37]

"Venerable sir, if they were to ask me: 'Friend Ananda, what is

the source of birth, what is its origin, from what is it born and

produced?' — being asked thus, I would answer thus: 'Friends,

birth has existence as its source, existence as its origin; it is born

and produced from existence.... Existence has clinging as its

source. . . Clinging has craving as its source. . . Craving has feeling

as its source ... Feeling has contact as its source ... Contact

has the six sense bases as its source, the six sense bases as its origin;

it is born and produced from the six sense bases. But with the

remainderless fading away and cessation of the six bases for

contact comes cessation of contact; with the cessation of contact,

cessation of feeling; with the cessation of feeling, cessation of craving;

with the cessation of craving, cessation of clinging; with the

cessation of clinging, cessation of existence; with the cessation of

existence, cessation of birth; with the cessation of birth,

aging-and-death, sorrow, lamentation, pain, displeasure, and despair

cease. Such is the cessation of this whole mass of suffering.' Being

asked thus, venerable sir, I would answer in such a way."

25.Bhumija
At Savatthi.

(i)

Then, in the evening, the Venerable Bhumija emerged from

seclusion and approached the Venerable Sariputta. 75 [38] 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:

"Friend Sariputta, some ascetics and brahmins, proponents of

kamma, maintain that pleasure and pain are created by oneself;

some ascetics and brahmins, proponents of kamma, maintain

that pleasure and pain are created by another; some ascetics and

brahmins, proponents of kamma, maintain that pleasure and

pain are created both by oneself and by another; some ascetics

and brahmins, proponents of kamma, maintain that pleasure and

pain have arisen fortuitously, being created neither by oneself

nor by another. 76 Now, friend Sariputta, what does the Blessed

One say about this? What does he teach? How should we answer

if we are to state what has been said by the Lord (Buddha) and not

misrepresent him with what is contrary to fact? And how should

we explain in accordance with the Dhamma so that no reasonable

consequence of our assertion would give ground for criticism?"

"Friend, the Lord (Buddha) has said that pleasure and pain are

dependently arisen. Dependent on what? Dependent on contact.

If one were to speak thus one would be stating what has been

said by the Lord (Buddha) and would not misrepresent him with

what is contrary to fact; one would explain in accordance with

the Dhamma, and no reasonable consequence of one's assertion

would give ground for criticism.

"Therein, friend, in the case of those ascetics and brahmins,

proponents of kamma, who maintain that pleasure and pain are

created by oneself, and those who maintain that pleasure and

pain are created by another, and those who maintain that pleasure

pain are created both by oneself and by another, and

those who maintain that pleasure and pain have arisen fortuitously,

being created neither by oneself nor by another — in each

case that is conditioned by contact.

"Therein, friends, in the case of those ascetics and brahmins,

proponents of kamma, who maintain that pleasure and pain are

created by oneself, and those who maintain that pleasure and

pain are created by another, and those who maintain that pleasure and pain are created both by oneself and by another, and

those [39] who maintain that pleasure and pain have arisen fortuitously, being created neither by oneself nor by another — in

each case it is impossible that they will experience [anything]

without contact."

(ii)

The Venerable Ananda heard this conversation between the

Venerable Sariputta and the Venerable Bhumija. He then

approached the Lord (Buddha), paid homage to him, sat down to

one side, and reported to the Lord (Buddha) the entire conversation

between the Venerable Sariputta and the Venerable Bhumija.

[The Lord (Buddha) said:]

"Good, good, Ananda! Anyone answering rightly would

answer just as Sariputta has done. I have said, Ananda, that

pleasure and pain are dependently arisen. Dependent on what?

Dependent on contact. If one were to speak thus one would be

stating what has been said by me and would not misrepresent

me with what is contrary to fact; one would explain in accordance

dance with the Dhamma, and no reasonable consequence of

one's assertion would give ground for criticism.

"Therein, Ananda, in the case of those ascetics and brahmins,

proponents of kamma, who maintain that pleasure and pain are

created by oneself. . . and those who maintain that pleasure and

pain have arisen fortuitously ... in each case that is conditioned

by contact.

"Therein, Ananda, in the case of those ascetics and brahmins,

proponents of kamma, who maintain that pleasure and pain are

created by oneself. . . and those who maintain that pleasure and

pain have arisen fortuitously ... in each case it is impossible that

they will experience [anything] without contact.

(iii)

"Ananda, when there is the body, because of bodily volition

pleasure and pain arise [40] internally; when there is speech,

because of verbal volition pleasure and pain arise internally;

when there is the mind, because of mental volition pleasure and

pain arise internally — and with ignorance as condition. 77

"Either on one's own initiative, Ananda, one generates that

bodily volitional formation conditioned by which pleasure and

pain arise internally; or prompted by others one generates that

bodily volitional formation conditioned by which pleasure and

pain arise internally. Either deliberately, Ananda, one generates

that bodily volitional formation conditioned by which pleasure

and pain arise internally; or undeliberately one generates that

bodily volitional formation conditioned by which pleasure and

pain arise internally. 78

"Either on one's own initiative, Ananda, one generates that

verbal volitional formation conditioned by which pleasure and

pain arise internally; or prompted by others one generates that

verbal volitional formation conditioned by which pleasure and

pain arise internally. Either deliberately, Ananda, one generates

that verbal volitional formation conditioned by which pleasure

and pain arise internally; or undeliberately one generates that

verbal volitional formation conditioned by which pleasure and

pain arise internally.

"Either on one's own initiative, Ananda, one generates that

mental volitional formation 79 conditioned by which pleasure and

pain arise internally; or prompted by others one generates that

mental volitional formation conditioned by which pleasure and

pain arise internally. Either deliberately, Ananda, one generates

that mental volitional formation conditioned by which pleasure

and pain arise internally; or undeliberately one generates that

mental volitional formation conditioned by which pleasure and

pain arise internally.

"Ignorance is comprised within these states. 80 But with the

remainderless fading away and cessation of ignorance that body

does not exist conditioned by which that pleasure and pain arise

internally; that speech does not exist conditioned by which that

pleasure and pain arise internally; that mind does not exist

conditioned by which [41] that pleasure and pain arise internally. 81

That field does not exist, that site does not exist, that base does

not exist, that foundation does not exist conditioned by which

that pleasure and pain arise internally." 82

26(6) Upavana
At Savatthi. Then the Venerable Upavana approached the Blessed

One, paid homage to him, sat down to one side, and said to him: 83

"Venerable sir, some ascetics and brahmins maintain that

suffering is created by oneself; some ascetics and brahmins maintain

that suffering is created by another; some ascetics and brahmins

maintain that suffering is created both by oneself and by another

er; some ascetics and brahmins maintain that suffering has arisen

en fortuitously, being created neither by oneself nor by another.

Now, venerable sir, what does the Lord (Buddha) say about this?

What does he teach? How should we answer if we are to state

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

with what is contrary to fact? And how should we explain in

accordance with the Dhamma so that no reasonable consequence

of our assertion would give ground for criticism?"

[Buddha:] "Upavana, I have said that suffering is dependently arisen.

Dependent on what? Dependent on contact. If one were to speak

thus one would be stating what has been said by me and would

not misrepresent me with what is contrary to fact; one would

explain in accordance with the Dhamma, and no reasonable

consequence of one's assertion would give ground for criticism.

"Therein, Upavana, in the case of those ascetics and brahmins

who maintain that suffering is created by oneself, and those who

maintain that suffering is created by another, and those who

maintain that suffering is created both by oneself and by another,

and those who maintain that suffering has arisen fortuitously,

being created neither by oneself nor by another — in each case

that is conditioned by contact. [42]

"Therein, Upavana, in the case of those ascetics and brahmins

who maintain that suffering is created by oneself, and those who

maintain that suffering is created by another, and those who

maintain that suffering is created both by oneself and by another,

er, and those who maintain that suffering has arisen fortuitously,

being created neither by oneself nor by another — in each case it is

impossible that they will experience [anything] without contact."

27. Conditions (Paccaya)
At Savatthi. [Buddha:] "Bhikkhus, with ignorance as condition, volitional

formations [come to be]; with volitional formations as condition,

consciousness. ..(as in 1). . Such is the origin of this whole mass of suffering.

"And what, bhikkhus, is aging-and-death? The aging of the

various beings ... (as in 2) ... thus this aging and this death are

together called aging-and-death. With the arising of birth there is

the arising of aging-and-death; with the cessation of birth there is

the cessation of aging-and-death. Just this Noble Eightfold Path

is the way leading to the cessation of aging-and-death; that is,

right view, right intention, right speech, right action, right livelihood,

hood, right effort, right mindfulness, right concentration.

"And what, bhikkhus, is birth?... existence?... clinging?... [43]

... craving?... feeling?... contact?... the six sense bases?...

name-and-form?... consciousness?... volitional formations? There are

these three kinds of volitional formations: the bodily volitional

formation, the verbal volitional formation, the mental volitional

formation. With the arising of ignorance there is the arising of

volitional formations. With the cessation of ignorance there is the

cessation of volitional formations. Just this Noble Eightfold Path

is the way leading to the cessation of volitional formations; that

is, right view. . . right concentration.

"When, bhikkhus, a noble disciple thus understands the conditon;

thus understands the origin of the condition; thus

understands the cessation of the condition; thus understands the way

leading to the cessation of the condition, 84 he is then called a

noble disciple who is accomplished in view, accomplished in

vision, who has arrived at this true Dhamma, who sees this true

Dhamma, who possesses a trainee's knowledge, a trainee's true

knowledge, who has entered the stream of the Dhamma, a noble

one with penetrative wisdom, one who stands squarely before

the door to the Deathless." 85

28. Bhikkhu (Sans. Bhikshu)
At Savatthi.

[Buddha:] "Herein, bhikkhus, a bhikkhu understands

aging-and-death, its origin, its cessation, and the way leading to its

cessation. He understands birth ... existence ... clinging [44] ... craving

. . . feeling. . . contact. . . the six sense bases. . . name-and-form

. . . consciousness. . . volitional formations, their origin, their

cessation, and the way leading to their cessation.

"And what, bhikkhus, is aging-and-death?... (as in preceding

sutta ) ... Just this Noble Eightfold Path is the way leading to the

cessation of volitional formations; that is, right view. . . right

concentration.

"When, bhikkhus, a bhikkhu thus understands aging-and-death,

its origin, its cessation, and the way leading to its cessation;

when he thus understands birth ... existence ... clinging ...

craving ... feeling ... contact ... the six sense bases ... name-andform. . . consciousness. . . volitional formations, their origin,

their cessation, and the way leading to their cessation, he is then

called a bhikkhu who is accomplished in view, accomplished in

vision, who has arrived at this true Dhamma, who sees this true

Dhamma, who possesses a trainee's knowledge, a trainee's true

knowledge, who has entered the stream of the Dhamma, a noble

one with penetrative wisdom, one who stands squarely before

the door to the Deathless."

29. Ascetics and Brahmins (1) (Samanabrahmana1)
At Savatthi.

[Buddha:] "Bhikkhus, those ascetics or brahmins who do not

fully understand aging-and-death, its origin, its cessation, and

the way leading to its cessation; 86 who do not fully understand

birth. . . existence. . . clinging. . . craving. . . feeling. . . contact. ..

the six sense bases. . . name-and-form. . . consciousness. ..

volitional formations, their origin, their cessation, and the way leading

to their cessation: 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 fully

understand aging-and-death, its origin, its cessation, and the way

leading to its cessation; who fully understand birth. . . volitional

formations, [46] their origin, their cessation, and the way leading to

their cessation: 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."

30. Ascetics and Brahmins (2) (Samanabrahmana2)
At Savatthi.Ѝ

[Buddha:] "Bhikkhus, as to those ascetics or brahmins who do

not understand aging-and-death, its origin, its cessation, and the

way leading to its cessation: it is impossible that they will abide

having transcended aging-and-death. As to those ascetics and

brahmins who do not understand birth ... existence ... clinging ...

craving ... feeling ... contact ... the six sense bases ... name-and-form

. . . consciousness. . . volitional formations, their origin, their

cessation, and the way leading to their cessation: it is impossible

that they will abide having transcended volitional formations.

"But, bhikkhus, as to those ascetics or brahmins who understand aging-and-death, its origin, its cessation, and the way leading to its cessation: it is possible that they will abide having transcended aging-and-death. As to those ascetics and brahmins who

understand birth. . . volitional formations, their origin, their cessation, and the way leading to their cessation: it is possible that

they will abide having transcended volitional formations."

32. What Has Come to Be (Bhuta)
On one occasion the Lord (Buddha) was dwelling at Savatthi....

There the Lord (Buddha) addressed the Venerable Sariputta thus:

"Sariputta, in The Questions of Ajita' of the Parayana it is said: 87

Those who have comprehended the Dhamma; And the manifold trainees here:

Asked about their way of conduct; Being discreet, tell me, dear sir.' 88

How should the meaning of this, stated in brief, be understood in

detail?"

When this was said, the Venerable Sariputta was silent. A second

time and a third time the Lord (Buddha) addressed the

Venerable Sariputta thus: "Sariputta, in The Questions of Ajita'

in the Parayana it is said : 'Those who have ...tell me, dear sir;

. . . How should the meaning of this,

stated in brief, be understood in detail?" A second time and a

third time the Venerable Sariputta was silent. 89

"Sariputta, do you see: This has come to be'? Sariputta, do you

see: 'This has come to be'?"

[Sariputta:] "Venerable sir, one sees as it really is with correct wisdom:

'This has come to be.' Having seen as it really is with correct wisdom;

This has come to be,' one is practising for the purpose of

revulsion towards what has come to be, for its fading away and

cessation. 90 One sees as it really is with correct wisdom: 'Its

origination occurs with that as nutriment.' 91 Having seen as it really

is with correct wisdom: 'Its origination occurs with that as nutriment,'

one is practising for the purpose of revulsion towards its

origination through nutriment, for its fading away and cessation.

One sees as it really is with correct wisdom: 'With the cessation

of that nutriment, what has come to be is subject to cessation.'

Having seen as it really is with correct wisdom: 'With the cessation

tion of that nutriment, what has come to be is subject to cessation,'

one is practising for the purpose of revulsion towards what

is subject to cessation, for its fading away and cessation. It is in

such a way that one is a trainee.

"And how, venerable sir, has one comprehended the

Dhamma? Venerable sir, one sees as it really is with correct wisdom:

'This has come to be' Having seen as it really is with correct

wisdom: 'This has come to be' through revulsion towards

what has come to be, through its fading away and cessation, one

is liberated by nonclinging. One sees as it really is with correct

wisdom: 'Its origination occurs with that as nutriment.' Having

seen as it really is with correct wisdom: 'Its origination occurs

with that as nutriment,' through revulsion towards its origination

through nutriment, through its fading away and cessation,

one is liberated by nonclinging. One sees as it really is with correct

wisdom: 'With the cessation of that nutriment, what has

come to be is subject to cessation.' Having seen as it really is with

correct wisdom: 'With the cessation of that nutriment, what has

come to be is subject to cessation' through revulsion towards

what is subject to cessation, through its fading away [49] and

cessation, one is liberated by nonclinging. 92 It is in such a way that

one has comprehended the Dhamma.

"Thus, venerable sir, when it is said in 'The Questions of Ajita'

of the Parayana:

'Those who have comprehended the Dhamma; And the manifold trainees here,

Asked about their way of conduct; Being discreet, tell me, dear sir.'

it is in such a way that I understand in detail the meaning of this

that was stated in brief."

"Good, good, Sariputta!... ( the Buddha repeats here the entire

statement of the Venerable Sariputta as before)

It is in such a way that

the meaning of this, stated in brief, should be understood in

detail."

32. The Kalara
At Savatthi.

(i)

Then the bhikkhu Kalara the Khattiya 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, the

bhikkhu Moliyaphagguna has abandoned the training and

returned to the lower life." 93

"Then surely that venerable did not find solace in this

Dhamma and Discipline."

"Well then, has the Venerable Sariputta attained solace in this

Dhamma and Discipline?"

[Sariputta:] "I have no perplexity, friend."

[Kalara:] "But as to the future, friend?"

[Sariputta:] "I have no doubt, friend."

Then the bhikkhu Kalara the Khattiya rose from his seat and

approached the Lord (Buddha). Having approached, he paid homage

to the Lord (Buddha), sat down to one side, and said to him:

"Venerable sir, the Venerable Sariputta has declared final

knowledge thus: 'I understand: 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.'" 94

Then the Lord (Buddha) addressed a certain bhikkhu thus: "Come,

bhikkhu, tell Sariputta in my name that the Teacher calls him."

"Yes, venerable sir," that bhikkhu replied, and he went to the

Venerable Sariputta and told him: "The Teacher calls you, friend

Sariputta."

"Yes, friend," the Venerable Sariputta replied, and he approached

the Lord (Buddha), paid homage to him, and sat down to one side.

The Lord (Buddha) then said to him: "Is it true, Sariputta, that you

have declared final knowledge thus: 'I understand: 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, I did not state the matter in those terms and

phrases."

"In whatever way, Sariputta, a clansman declares final

knowledge, what he has declared should be understood as such."

"Venerable sir, didn't I too speak thus: 'Venerable sir, I did not

state the matter in those terms and phrases'?"

"If, Sariputta, they were to ask you: 95 'Friend Sariputta, how

have you known, how have you seen, that you have declared

final knowledge thus: 'I understand: 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' — being asked thus, how would

you answer?"

"If they were to ask me this, venerable sir, [52] I would answer

thus: 'With the destruction of the source from which birth originates,

I have understood: "When [the cause] is destroyed, [the

effect] is destroyed." Having understood this, I understand:

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.'

Being asked thus, venerable sir, I would answer in such a way." 96

"But, Sariputta, if they were to ask you: 'But, friend Sariputta,

what is the source of birth, what is its origin, from what is it born

and produced?' — being asked thus, how would you answer?"

"If they were to ask me this, venerable sir, I would answer

thus: 'Birth, friends, has existence has its source, existence as its

origin; it is born and produced from existence.' Being asked thus,

venerable sir, I would answer in such a way."

"But, Sariputta, if they were to ask you: 'But, friend Sariputta,

what is the source of existence...?' — being asked thus, how

would you answer?"

"If they were to ask me this, venerable sir, I would answer

thus: 'Existence, friends, has clinging as its source....'"

"But, Sariputta, if they were to ask you: 'But, friend Sariputta,

what is the source of clinging...? What is the source of craving,

what is its origin, from what is it born and produced?' — being

asked thus, how would you answer?" [53]

"If they were to ask me this, venerable sir, I would answer

thus: 'Craving, friends, has feeling as its source, feeling as its

origin; it is born and produced from feeling.' Being asked thus,

venerable sir, I would answer in such a way."

"But, Sariputta, if they were to ask you: 'Friend Sariputta, how

have you known, how have you seen, that delight in feelings no

longer remains present in you?' — being asked thus, how would

you answer?" 97

"If they were to ask me this, venerable sir, I would answer

thus: 'Friends, there are these three feelings. What three?

Pleasant feeling, painful feeling, neither-painful-nor-pleasant

feeling. These three feelings, friends, are impermanent; whatever

is impermanent is suffering. When this was understood, delight

in feelings no longer remained present in me.' Being asked thus,

venerable sir, I would answer in such a way."

"Good, good, Sariputta! This is another method of explaining

in brief that same point: 'Whatever is felt is included within

suffering.' 98 But, Sariputta, if they were to ask you: 'Friend

Sariputta, through what kind of deliverance have you declared final

knowledge thus: “I understand: 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"?' — being asked thus, how would

you answer?"

"If they were to ask me this, venerable sir, I would answer

thus: [54] 'Friends, through an internal deliverance, through the

destruction of all clinging, I dwell mindfully in such a way that

the taints do not flow within me and I do not despise myself.'

Being asked thus, venerable sir, I would answer in such a way." 99

"Good, good, Sariputta! This is another method of explaining

in brief that same point: 'I have no. perplexity in regard to the

taints spoken of by the Ascetic; I do not doubt that they have

been abandoned by me.'"

This is what the Lord (Buddha) said. Having said this, the Sublime

One rose from his seat and entered his dwelling.

(ii)

Then, soon after the Lord (Buddha) had departed, the Venerable

Sariputta addressed the bhikkhus thus:

"Friends, the first- question that the Lord (Buddha) asked me had

not been previously considered by me: 100 thus I hesitated over it.

But when the Lord (Buddha) approved of my answer, it occurred to

me: 'If the Lord (Buddha) were to question me about this matter

with various terms and with various methods for a whole day,

for a whole day I would be able to answer him with various

terms and with various methods. If he were to question me about

this matter with various terms and with various methods for a

whole night, for a day and night, [55] for two days and nights, for

three, four, five, six, or seven days and nights — for seven days

and nights I would be able to answer him with various terms and

with various methods.'"

Then the bhikkhu Kalara the Khattiya rose from his seat and

approached the Lord (Buddha). Having approached, he paid homage

age to the Lord (Buddha), sat down to one side, and said to him:

"Venerable sir, the -Venerable Sariputta has roared his lion's roar

thus: 'Friends, the first question that the Lord (Buddha) asked me

had not been previously considered by me: thus I hesitated over

it. But when the Lord (Buddha) approved of my answer, it occurred

to me: “If the Lord (Buddha) were to question me about this matter

for up to seven days and nights, [56] for up to seven days and

nights I would be able to answer him with various terms and

with various methods.'""

"Bhikkhu, the Venerable Sariputta has thoroughly penetrated

that element of the Dhamma by the thorough penetration of

which, if I were to question him about that matter with various

terms and with various methods for up to seven days and nights,

for up to seven days and nights he would be able to answer me

with various terms and with various methods." 101

33. Cases of Knowledge (1) (Nanavatthu1)
At Savatthi. "Bhikkhus, I will teach you forty-four cases of

knowledge. Listen to that and attend closely, I will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha)

said this:

"Bhikkhus, what are the forty-four cases of knowledge? [57]

Knowledge of aging-and-death, knowledge of its origin, knowledge

of its cessation, knowledge of the way leading to its cessation.

Knowledge of birth ... Knowledge of existence ...

Knowledge of clinging ... Knowledge of craving ... Knowledge

of feeling. . . Knowledge of contact. . . Knowledge of the six sense

bases ... Knowledge of name-and-form ... Knowledge of

consciousness. . . Knowledge of volitional formations, knowledge of

their origin, knowledge of their cessation, knowledge of the way

leading to their cessation. These, bhikkhus, are the forty-four

cases of knowledge.

"And what, bhikkhus, is aging-and-death?... (definition as in

§2) ... Thus this aging and this death are together called

aging-and-death. With the arising of birth there is the arising of

aging-and-death. With the cessation of birth there is the cessation of

aging-and-death. This Noble Eightfold Path is the way leading to

the cessation of aging-and-death; that is, right view ... right

concentration.

"When, bhikkhus, a noble disciple thus understands

aging-and-death, its origin, [58] its cessation, and the way leading to its

cessation, this is his knowledge of the principle. 102 By means of

this principle that is seen, understood, immediately attained,

fathomed, 103 he applies the method to the past and to the future

thus: 'Whatever ascetics and brahmins in the past directly knew

aging-and-death, its origin, its cessation, and the way leading to

its cessation, all these directly knew it in the very same way that

I do now. Whatever ascetics and brahmins in the future will

directly know aging-and-death, its origin, its cessation, and the

way leading to its cessation, all these will directly know it in the

very same way that I do now.' This is his knowledge of entailment. 104

"When, bhikkhus, a noble disciple has purified and cleansed

these two kinds of knowledge — knowledge of the principle and

knowledge of entailment — he is then called a noble disciple who

is accomplished in view, accomplished in vision, who has

arrived at this true Dhamma, who sees this true Dhamma, who

possesses a trainee's knowledge, a trainee's true knowledge, who

has entered the stream of the Dhamma, a noble one with

penetrative wisdom, one who stands squarely before the door to the

Deathless.

"And what, bhikkhus, is birth?... What are the volitional

formations?... (definitions as in §2) [59] ... This Noble Eightfold Path

is the way leading to the cessation of volitional formations; that

is, right view ... right concentration.

"When, bhikkhus, a noble disciple thus understands volitional

formations, their origin, their cessation, and the way leading to

their cessation, this is his knowledge of the principle. By means

of this principle that is seen, understood, immediately attained,

fathomed, he applies the method to the past and to the future....

This is his knowledge of entailment.

"When, bhikkhus, a noble disciple has purified and cleansed

these two kinds of knowledge — knowledge of the principle and

knowledge of entailment — he is then called a noble disciple who

is accomplished in view. . . one who stands squarely before the

door to the Deathless."

34. Cases of Knowledge (2) (Nanavatthu2)
At Savatthi. "Bhikkhus, I will teach you seventy-seven cases of

knowledge. Listen to that and attend closely, I will speak." [60]

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha)

said this:

"Bhikkhus, what are the seventy-seven cases of knowledge?

The knowledge: 'Aging-and-death has birth as its condition.' The

knowledge: 'When there is no birth, there is no aging-and-death.'

The knowledge: 'In the past too aging-and-death had birth as its

condition.' The knowledge: 'In the past too, had there been no

birth, there would have been no aging-and-death.' The knowledge:

'In the future too aging-and-death will have birth as its

condition.' The knowledge: 'In the future too, should there be no

birth, there will be no aging-and-death.' The knowledge: 'That

knowledge of the stability of the Dhamma is also subject to

destruction, vanishing, fading away, and cessation.' 105

"The knowledge: 'Birth has existence as its condition.'... The

knowledge: 'Volitional formations have ignorance as their condition

tion.' The knowledge: 'When there is no ignorance, there are no

volitional formations.' The knowledge: 'In the past too volitional

formations had ignorance as their condition.' The knowledge: 'In

the past too, had there been no ignorance, there would have been

no volitional formations.' The knowledge: 'In the future too volitional

tional formations will have ignorance as their condition.' The

knowledge: 'In the future too, should there be no ignorance,

there will be no volitional formations.' The knowledge: 'That

knowledge of the stability of the Dhamma is also subject to

destruction, vanishing, fading away, and cessation. '

"These, bhikkhus, are called the seventy-seven cases of

knowledge."

35 (5) With Ignorance as Condition (1) (Avijjapaccaya1 sans. Avidya-)
At Savatthi. "Bhikkhus, with ignorance as condition, volitional formations

[come to be]; with volitional formations as condition,

consciousness. ... Such is the origin of this whole mass of suffering."

When he had said this, a certain bhikkhu said to the Blessed

One: "Venerable sir, what now is aging-and-death, and for

whom is there this aging-and-death?"

"Not a valid question," the Lord (Buddha) replied. 106 [61]

"Bhikkhu, whether one says, 'What now is aging-and-death, and

for whom is there this aging-and-death?' or whether one says,

'Aging-and-death is one thing, the one for whom there is this

aging-and-death is another' — both these assertions are identical

in meaning; they differ only in the phrasing. If there is the view,

'The soul and the body are the same,' there is no living of the holy

life; and if there is the view, 'The soul is one thing, the body is

another/ there is no living of the holy life. 107 Without veering

towards either of these extremes, the Tathagata teaches the

Dhamma by the middle: 'With birth as condition, aging-anddeath.'"

"Venerable sir, what now is birth, and for whom is there this

birth?"

"Not a valid question," the Lord (Buddha) replied. "Bhikkhu,

whether one says, 'What now is birth, and for whom is there this

birth?' or whether one says, 'Birth is one thing, the one for whom

there is this birth is another' — both these assertions are identical

in meaning; they differ only in the phrasing.... Without veering

towards either of these extremes, the Tathagata teaches the

Dhamma by the middle: 'With existence as condition, birth.'"

"Venerable sir, what now is existence, and for whom is there

this existence?"

"Not a valid question," the Lord (Buddha) replied. "Bhikkhu,

whether one says, 'What now is existence, and for whom is there

this existence?' or whether one says, 'Existence is one thing, the

one for whom there is this existence is another' — both these

assertions are identical in meaning; they differ only in the phrasing

ing.... Without veering towards either of these extremes, the

Tathagata teaches the Dhamma by the middle: 'With clinging as

condition, existence.... With craving as condition, clinging....

With feeling as condition, craving.... With contact as condition,

feeling.... With the six sense bases as condition, contact.... With

name-and-form as condition, the six sense bases.... [62] With

consciousness as condition, name-and-form.... With volitional

formations as condition, consciousness.'"

"Venerable sir, what now are volitional formations, and for

whom are there these volitional formations?"

"Not a valid question," the Lord (Buddha) replied. "Bhikkhu,

whether one says, 'What now are volitional formations, and for

whom are there these volitional formations?' or whether one

says, 'Volitional formations are one thing, the one for whom

there are these volitional formations is another' — both these

assertions are identical in meaning; they differ only in the phrasing

ing. If there is the view, 'The soul and the body are the same,

there is no living of the holy life; and if there is the view, 'The

soul is one thing, the body is another,' there is no living of the

holy life. Without veering towards either of these extremes, the

Tathagata teaches the Dhamma by the middle: 'With ignorance

as condition, volitional formations.'

"But with the remainderless fading away and cessation of

ignorance, whatever kinds of contortions, manoeuvres, and

vacillations there may be 108 — 'What now is aging-and-death, and

for whom is there this aging-and-death?' or 'Aging-and-death is

one thing, the one for whom there is this aging-and-death is

another,' or The soul and the body are the same,' or The soul is

one thing, the body is another' — all these are abandoned, cut off

at the root, made like a palm stump, obliterated so that they are

no more subject to future arising. 109

"With the remainderless fading away and cessation of ignorance,

whatever kinds of contortions, manoeuvres, and vacillations

there may be — 'What now is birth, and for whom is there

this birth?'. . . [63] . . . 'What now are volitional formations, and for

whom are there these volitional formations?' or 'Volitional formations

formations are one thing, the one for whom there are these

volitional formations is another,' or 'The soul and the body are the

same,' or 'The soul is one thing, the body is another' — all these

are abandoned, cut off at the root, made like a palm stump,

obliterated so that they are no more subject to future arising."

36. With Ignorance as Condition (2) (Avijjapaccaya2)
(This sutta is identical with the preceding 35, differing only in that the

bhikkhus are addressed collectively throughout, and there is no

interlocutor who asks inappropriate questions. The Buddha simply cites the

invalid types of assertions on his own.)

37. Not Yours (Natumha)
At Savatthi. "Bhikkhus, this body is not yours, nor does it belong

to others. 110 [65] It is old kamma, to be seen as generated and

fashioned by volition, as something to be felt. 111 Therein, bhikkhus,

the instructed noble disciple attends carefully and closely to

dependent origination itself thus: 'When this exists, that comes to

be; with the arising of this, that arises. When this does not exist,

that does not come to be; with the cessation of this, that ceases.

That is, with ignorance as condition, volitional formations [come

to be]; with volitional formations as condition, consciousness....

Such is the origin of this whole mass of suffering. But with the

remainderless fading away and cessation of ignorance comes

cessation of volitional formations; with the cessation of volitional

formations, cessation of consciousness.... Such is the cessation of

this whole mass of suffering."

38. With Awareness (1) (Cetana1)
At Savatthi. "Bhikkhus, with awareness, and what one plans,

and whatever one has a tendency towards: this becomes a basis

for the maintenance of consciousness. When there is a basis there

is a support for the establishing of consciousness. When

consciousness is established and has come to growth, there is the

production of future renewed existence. When there is the

production of future renewed existence, future birth, aging-and-death,

sorrow, lamentation, pain, displeasure, and despair come

to be. Such is the origin of this whole mass of suffering. 112

"If, bhikkhus, one does not intend, and one does not plan, but

one still has a tendency towards something, this becomes a basis

for the maintenance of consciousness. When there is a basis, there

is a support for the establishing of consciousness.... Such is the

origin of this whole mass of suffering. 113

"But, bhikkhus, when one does not intend, and one does not

plan, and one does not have a tendency towards anything, no

basis exists for the maintenance of consciousness. [66] When

there is no basis, there is no support for the establishing of

consciousness. When consciousness is unestablished and does not

come to growth, there is no production of future renewed existence.

existence. When there is no production of future renewed existence,

future birth, aging-and-death, sorrow, lamentation, pain,

displeasure, and despair cease. Such is the cessation of this whole

mass of suffering." 114

39. With Awareness (2) (Cetana2)
At Savatthi. "Bhikkhus, with awareness, and what one plans,

and whatever one has a tendency towards: this becomes a basis

for the maintenance of consciousness. When there is a basis, there

is a support for the establishing of consciousness. When

consciousness is established and has come to growth, there is a

descent of name-and-form. 115 With name-and-form as condition,

the six sense bases [come to be]; with the six sense bases as

condition, contact; with contact as condition, feeling ... craving ...

clinging ... existence ... birth; with birth as condition, aging-and-death,

sorrow, lamentation, pain, displeasure, and despair come

to be. Such is the origin of this whole mass of suffering.

"If, bhikkhus, one does not intend, and one does not plan, but

one still has a tendency towards something, this becomes a basis

for the maintenance of consciousness. When there is a basis, there

is a support for the establishing of consciousness. When

consciousness is established and has come to growth, there is a

descent of name-and-form. With name-and-form as condition,

the six sense bases [come to be] .... Such is the origin of this whole

mass of suffering.

"But, bhikkhus, when one does not intend, and one does not

plan, and one does not have a tendency towards anything, no

basis exists for the maintenance of consciousness. When there is

no basis, there is no support for the establishing of consciousness.

When consciousness is unestablished and does not come to

growth, there is no descent of name-and-form. With the cessation

of name-and-form comes cessation of the six sense bases.... Such

is the cessation of this whole mass of suffering."

40. With Awareness (3) (Cetana3)
At Savattlii. "Bhikkhus, what one intends, and what one

plans, and whatever one has a tendency towards: this becomes a

basis for the maintenance of consciousness. When there is a basis,

there is a support for the establishing of consciousness. When

consciousness is established and has come to growth, there is

inclination. When there is inclination, there is coming and going.

When there is coming and going, there is passing away and being

reborn. 116 When there is passing away and being reborn, future

birth, aging-and-death, sorrow, lamentation, pain, displeasure,

and despair come to be. Such is the origin of this whole mass of

suffering.

"If, bhikkhus, one does not intend, and one does not plan, but

one still has a tendency towards something, this becomes a basis

for the maintenance of consciousness. When there is a basis, there

is a support for the establishing of consciousness.... Such is the

origin of this whole mass of suffering.

"But, bhikkhus, when one does not intend, and one does not

plan, and one does not have a tendency towards anything, no

basis exists for the maintenance of consciousness. When there is

no basis, there is no support for the establishing of consciousness.

When consciousness is unestablished and does not come to

growth, 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, future birth, aging-and-death

death, sorrow, lamentation, pain, displeasure, and despair cease.

Such is the cessation of this whole mass of suffering." 117

41. Five Fearful Animosities (1) (Pancaverabhaya1)
At Savatthi. Then the householder Anathapindika approached

the Lord (Buddha), paid homage to him, and sat down to one side.

The Lord (Buddha) then said to him:

"Householder, when five fearful animosities have subsided in

a noble disciple, and he possesses the four factors of stream-entry,

and he has clearly seen and thoroughly penetrated with

wisdom the noble method, if he wishes he could by himself

declare of himself: 'I am one finished with hell, finished with the

animal realm, finished with the domain of ghosts, finished with

the plane of misery, the bad destinations, the nether world. I am

a stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as my destination.' 118

"What are the five fearful animosities that have subsided?

Householder, one who destroys life engenders, on account of

such behaviour, fearful animosity pertaining to the present life

and fearful animosity pertaining to the future life, and he experiences

mental pain and displeasure. 119 Thus for one who abstains

from destroying life, this fearful animosity has subsided.

"One who takes what is not given . . . [69] . . . who engages in

sexual misconduct. . . who speaks falsely. . . who indulges in wine,

liquor, and intoxicants that are a basis for negligence engenders,

on account of such behaviour, fearful animosity pertaining to the

present life and fearful animosity pertaining to the future life,

and he experiences mental pain and displeasure. Thus for one

who abstains from wine, liquor, and intoxicants that are a basis

for negligence, this fearful animosity has subsided.

"These are the five fearful animosities that have subsided.

"What are the four factors of stream-entry that he possesses? 120

Here, householder, the noble disciple possesses 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).'

"He possesses confirmed confidence in the Dhamma thus: 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.'

"He possesses confirmed confidence in the Sangha 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 [70] Sangha 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.'

"He possesses the virtues dear to the noble ones — unbroken,

untom, unblemished, unmottled, freeing, praised by the wise,

ungrasped, leading to concentration. 121

"These are the four factors of stream-entry that he possesses.

"And what is the noble method that he has clearly seen and

thoroughly penetrated with wisdom? 122 Here, householder, the

noble disciple attends closely and carefully to dependent origination

itself thus: 'When this exists, that comes to be; with the arising

of this, that arises. When this does not exist, that does not come to

be; with the cessation of this, that ceases. That is, with ignorance as

condition, volitional formations [come to be]; with volitional

formations as condition, consciousness.... Such is the origin of this

whole mass of suffering. But with the remainderless fading away

and cessation of ignorance comes cessation of volitional

formations; with the cessation of volitional formations, cessation of

consciousness .... Such is the cessation of this whole mass of suffering.'

"This is the noble method that he has clearly seen and

thoroughly penetrated with wisdom.

"When, householder, these five fearful animosities have

subsided in a noble disciple, and he possesses these four factors of

stream-entry, and he has clearly seen and thoroughly penetrated

with wisdom this noble method, if he wishes he could by himself

declare of himself: T am one finished with hell, finished with the

animal realm, finished with the domain of ghosts, finished with

the plane of misery, the bad destinations, the nether world. I am

a stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as my destination.'"

42. Five Fearful Animosities (2) (Pancaverabhaya2)
(This sutta is identical with the preceding one except that it is addressed

to “ a number of bhikkhus.")

43. Suffering (Dukkha)
At Savatthi. [72] "Bhikkhus, I will teach you the origin and the

passing away of suffering. Listen to that and attend closely, I will

speak." 123

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha)

said this:

"And what, bhikkhus, is the origin of suffering? 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];

with feeling as condition, craving. This is the origin of suffering.

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

nose and odours ... In dependence on the tongue and tastes ... In

dependence on the body and tactile objects ... 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]; with feeling as condition, craving. This is

the origin of suffering.

"And what, bhikkhus, is the passing away of suffering? 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]; with feeling as condition, craving. But with the

remainderless fading away and cessation of that same craving

comes cessation of clinging; with the cessation of clinging, cessation

of existence; with the cessation of existence, cessation of

birth; with the cessation of birth, aging-and-death, sorrow,

lamentation, pain, displeasure, and despair cease. Such is the

cessation of this whole mass of suffering. This is the passing away

of suffering.

"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]; with feeling as condition, craving. But with the

remainderless fading away and cessation of that same craving

comes cessation of clinging. . . cessation of existence. . . cessation

of birth; with the cessation of birth, aging-and-death, [73] sorrow,

lamentation, pain, displeasure, and despair cease. Such is the

cessation of this whole mass of suffering. This is the passing away

of suffering."

44. The World (Loka)
At Savatthi. "Bhikkhus, I will teach you the origin and the passing away of the world. Listen to that and attend closely, I will

speak." 124

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha)

said this:

"And what, bhikkhus, is the origin of the world? 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]; with feeling as condition, craving; with craving as condition

tion, clinging; with clinging as condition, existence; with existence

tence as condition, birth; with birth as condition, aging-and-death,

sorrow, lamentation, pain, displeasure, and despair come

to be. This, bhikkhus, is the origin of the world.

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

nose and odours ... In dependence on the tongue and tastes ... In

dependence on the body and tactile objects ... 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]; with feeling as condition, craving; with craving as

condition, clinging. . . existence. . . birth; with birth as condition,

aging-and-death, sorrow, lamentation, pain, displeasure, and

despair come to be. This, bhikkhus, is the origin of the world,

"And what, bhikkhus, is the passing away of the world? 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]; with feeling as condition, craving. But with the

remainderless fading away and cessation of that same craving

comes cessation of clinging; with the cessation of clinging, cessation

of existence; with the cessation of existence, cessation of

birth; with the cessation of birth, aging-and-death, sorrow,

lamentation, pain, displeasure, and despair cease. Such is the

cessation of this whole mass of suffering. This, bhikkhus, is the passing

away of the world.

"In dependence on the ear and sounds . . . [74] ... In dependence

ence on the mind and mental phenomena, mind-consciousness

arises. The meeting of the three is contact. With contact as condition,

feeling [comes to be]; with feeling as condition, craving. But

with the remainderless fading away and cessation of that same

craving comes cessation of clinging. . . cessation of existence. ..

cessation of birth; with the cessation of birth, aging-and-death,

sorrow, lamentation, pain, displeasure, and despair cease. Such

is the cessation of this whole mass of suffering. This, bhikkhus, is

the passing away of the world."

45. At Natika
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Natika in the Brick Hall. Then, while the Lord (Buddha)

was alone in seclusion, he uttered this Dhamma exposition: 125

"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]; with feeling as condition, craving; with

craving as condition, clinging.... Such is the origin of this whole

mass of suffering.

"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]; with feeling as condition, craving; with craving as

condition, clinging. . . . Such is the origin of this whole mass of

suffering.

"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]; with feeling as condition, craving. But with

the remainderless fading away and cessation of that same craving

comes cessation of clinging; with the cessation of clinging,

cessation of existence.... Such is the cessation of this whole mass

of suffering. [75]

"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]; with feeling as condition, craving. But with the

remainderless fading away and cessation of that same craving

comes cessation of clinging; with the cessation of clinging, cessation

of existence.... Such is the cessation of this whole mass of

suffering."

Now on that occasion a certain bhikkhu was standing listening

in on the Lord (Buddha). The Lord (Buddha) saw him standing there

listening in and said to him: "Did you hear that Dhamma

exposition, bhikkhu?"

"Yes, venerable sir."

"Learn that Dhamma exposition, bhikkhu, master it and

remember it. That Dhamma exposition is beneficial and relevant

to the fundamentals of the holy life."

46. A Certain Brahmin (Annatarabrahmana)
At Savatthi. Then a certain brahmin 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 one who acts the same as the

one who experiences [the result]?" 126

"'The one who acts is the same as the one who experiences [the

result]': this, brahmin, is one extreme." [76]

"Then, Master Gotama, is the one who acts one, and the one

who experiences [the result] another?"

"'The one who acts is one, and the one who experiences [the

result] is another': this, brahmin, is the second extreme. Without

veering towards either of these extremes, the Tathagata teaches the

Dhamma by the middle: 'With ignorance as condition, volitional

formations [come to be]; with volitional formations as condition.

consciousness.... Such is the origin of this whole mass of suffering

ing. But with the remainderless fading away and cessation of

ignorance comes cessation of volitional formations; with the

cessation of volitional formations, cessation of consciousness....

Such is the cessation of this whole mass of suffering.'"

When this was said, that brahmin said to the Lord (Buddha):

"Magnificent, Master Gotama!... I go for refuge to Master

Gotama, and to the Dhamma, and to the Bhikkhu Sangha. From

today let Master Gotama remember me as a lay follower who has

gone for refuge for life."

47 (7) Janussoni
At Savatthi. Then the brahmin Janussoni approached the Blessed

One and exchanged greetings with him. When they had

concluded their greetings and cordial talk, he sat down to one side

and said to him: 127

"How is it. Master Gotama: does all exist?"

"'All exists': this, brahmin, is one extreme."

"Then, Master Gotama, does all not exist?"

'"All does not exist': this, brahmin, is the second extreme.

Without veering towards either of these extremes, the Tathagata

teaches the Dhamma by the middle...."

When this was said, the brahmin Janussoni said to the Blessed

One: [77] "Magnificent, Master Gotama! . . . From today let Master

Gotama remember me as a lay follower who has gone for refuge

for life."

48. A Cosmologist (Lokayatika)
At Savatthi. Then a brahmin who was a cosmologist 128

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

"How is it. Master Gotama: does all exist?"

'"All exists': this, brahmin, is the oldest cosmology." 129

"Then, Master Gotama, does all not exist?"

"'All does not exist': this, brahmin, is the second cosmology."

"How is it. Master Gotama: is all a unity?" 130

"'All is a unity': this, brahmin, is the third cosmology."

"Then, Master Gotama, is all a plurality?" 131

"'All is a plurality': this, brahmin, is the fourth cosmology

Without veering towards either of these extremes, the Tathagata

teaches the Dhamma by the middle...."

When this was said, that brahmin said to the Lord (Buddha);

"Magnificent, Master Gotama!... From today let Master Gotama

remember me as a lay follower who has gone for refuge for life."

49. The Noble Disciple (1) (Ariyasavaka)
At Savatthi. [78] "Bhikkhus, an instructed noble disciple does not

think: 'When what exists does what come to be? With the arising

of what does what arise? [When what exists do volitional formations

come to be? When what exists does consciousness come to

be?] 132 When what exists does name-and-form come to be?...

When what exists does aging-and-death come to be?'

"Rather, bhikkhus, the instructed noble disciple has knowledge

about this that is independent of others: 'When this exists,

that comes to be; with the arising of this, that arises. [When there

is ignorance, volitional formations come to be. When there are

volitional formations, consciousness comes to be.] When there is

consciousness, name-and-form comes to be.... When there is birth,

aging-and-death comes to be.' He understands thus: 'In such a

way the world originates.'

"Bhikkhus, an instructed noble disciple does not think: 'When

what does not exist does what not come to be? With the cessation

of what does what cease? [When what does not exist do volitional formations

not come to be? When what does not exist does

consciousness not come to be?] When what does not exist does

name-and-form not come to be?... When what does not exist

does aging-and-death not come to be?"'

"Rather, bhikkhus, the instructed noble disciple has knowledge

about this that is independent of others: 'When this does

not exist, that does not come to be; with the cessation of this, that

ceases. [When there is no ignorance, volitional formations do not

come to be. When there are no volitional formations, consciousness

does not come to be.] When there is no consciousness,

name-and-form does not come to be.... When there is no birth,

aging-and-death does not come to be.' He understands thus: 'In such a

way the world ceases.' [79]

"Bhikkhus, when a noble disciple thus understands as they

really are the origin and the passing away of the world, he is then

called a noble disciple who is accomplished in view,

accomplished in vision, who has arrived at this true Dhamma, who sees

this true Dhamma, who possesses a trainee's knowledge, a

trainee's true knowledge, who has entered the stream of the

Dhamma, a noble one with penetrative wisdom, one who stands

squarely before the door to the Deathless."

50 (10) The Noble Disciple (2)
(This sutta is identical with the preceding one except that the passages

enclosed in brackets there as absent in some editions are here clearly

included in all editions.)

51. Thorough Investigation (Parivimamsa)
Thus have I heard. 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, when a bhikkhu is making a thorough investigation

tion, in what way should he thoroughly investigate for the utterly

complete destruction of suffering?" 134

"Venerable sir, our teachings are rooted in the Lord (Buddha),

guided by the Lord (Buddha), [81] 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:

"Here, bhikkhus, when he makes a thorough investigation, a

bhikkhu thoroughly investigates thus: 'The many diverse kinds of

suffering that arise in the world [headed by] aging-and-death:

what is the source of this suffering, what is its origin, from what is

it born and produced? When what exists does aging-and-death

come to be? When what does not exist does aging-and-death not

come to be?'

"As he thoroughly investigates he understands thus: The

many diverse kinds of suffering that arise in the world [headed

by] aging-and-death: this suffering has birth as its source, birth as

its origin; it is born and produced from birth. When there is birth,

aging-and-death comes to be; when there is no birth, aging-and-death

does not come to be.'

"He understands aging-and-death, its origin, its cessation, and

the way leading on that is in conformity with its cessation. 135 He

practises that way and conducts himself accordingly. This is

called a bhikkhu who is practising for the utterly complete

destruction of suffering, for the cessation of aging-and-death.

"Then, investigating further, he thoroughly investigates thus:

'What is the source of this birth, what is its origin, from what is it

born and produced?... What is the source of this existence?...

this clinging?... this craving?... this feeling?... this contact?...

these six sense bases?... this name-and-form?... this consciousness?

... What is the source of these volitional formations, what is

their origin, from what are they born and produced? When what

exists do volitional formations come to be? When what does not

exist do volitional formations not come to be?'

"As he thoroughly investigates he understands thus:

'Volitional formations have ignorance as their source, ignorance

as their origin; they are born and produced from ignorance. [82]

When there is ignorance, volitional formations come to be; when

there is no ignorance, volitional formations do not come to be.'

"He understands volitional formations, their origin, their

cessation, and the way leading on that is in conformity with their

cessation. He practises that way and conducts himself accordingly.

This is called a bhikkhu who is practising for the utterly complete

destruction of suffering, for the cessation of volitional formations.

"Bhikkhus, if a person immersed in ignorance generates a

meritorious volitional formation, consciousness fares on to the

meritorious; if he generates a demeritorious volitional formation,

consciousness fares on to the demeritorious; if he generates an

imperturbable volitional formation, consciousness fares on to the

imperturbable. 136 But when a bhikkhu has abandoned ignorance

and aroused true knowledge, then, with the fading away of ignorance

and the arising of true knowledge, he does not generate a

meritorious volitional formation, or a demeritorious volitional

formation, or an imperturbable volitional formation. Since he

does not generate or fashion volitional formations, he does not

cling to anything in the world. Not clinging, he is not agitated. 137

Not being agitated, 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.'

"If he feels a pleasant feeling, 138 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 understands:

'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. [83]

"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.' 139 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; mere bodily remains

will be left.' 140

"Suppose, bhikkhus, a man would remove a hot clay pot from

a potter's kiln and set it on smooth ground: its heat would be

dissipated right there and potsherds would be left. So too, when he

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; mere bodily remains will be left.' 141

"What do you think, bhikkhus, can a bhikkhu whose taints are

destroyed generate a meritorious volitional formation, or a

demeritorious volitional formation, or an imperturbable

volitional formation?"

"No, venerable sir."

"When there are utterly no volitional formations, with the cessation

of volitional formations, would consciousness be discerned?" 142

"No, venerable sir."

"When there is utterly no consciousness, with the cessation of

consciousness, would name-and-form be discerned?"

"No, venerable sir."

"When there is utterly no name-and-form ... no six sense bases

... [84] ... no contact ... no feeling ... no craving ... no clinging ...

no existence ... no birth, with the cessation of birth, would aging

-and-death be discerned?"

"No, venerable sir."

"Good, good, bhikkhus! It is exactly so and not otherwise!

Place faith in me about this, bhikkhus, resolve on this. Be free

from perplexity and doubt about this. Just this is the end of

suffering." 143

52. Clinging (Upadana)
At Savatthi. "Bhikkhus, when one dwells contemplating gratification

in things that can be clung to, 144 craving increases. With

craving as condition, clinging [comes to be]; with clinging as

codition, existence; with existence as condition, birth; with birth as

condition, aging-and-death, sorrow, lamentation, pain, displeasure,

and despair come to be. Such is the origin of this whole mass

of suffering.

"Suppose, bhikkhus, [85] a great bonfire was burning,

consuming ten, twenty, thirty, or forty loads of wood, and a man

would cast dry grass, dry cowdung, and dry wood into it from

time to time. Thus, sustained by that material, fuelled by it, that

great bonfire would burn for a very long time. So too, when one

lives contemplating gratification in things that can be clung to,

craving increases.... Such is the origin of this whole mass of

suffering.

"Bhikkhus, when one dwells contemplating danger in things

that can be clung to, craving ceases. With the cessation of craving

comes cessation of clinging; with the cessation of clinging,

cessation of existence ... cessation of birth ... aging-and-death, sorrow,

lamentation, pain, displeasure, and despair cease. Such is the

cessation of this whole mass of suffering. 145

"Suppose,, bhikkhus, a great bonfire was burning, consuming

ten, twenty, thirty, or forty loads of wood, and a man would not

cast dry grass, dry cowdung, or dry wood into it from time to

time. Thus, when the former supply of fuel is exhausted, that

great bonfire, not being fed with any more fuel, lacking

sustenance, would be extinguished. So too, when one lives

contemplating danger in things that can be clung to, craving ceases....

Such is the cessation of this whole mass of suffering." 146 [86]

53. Fetters (1) (Samyojana1)
At Savatthi. "Bhikkhus, when one dwells contemplating gratification

in things that can fetter, 147 craving increases. With craving

as condition, clinging [comes to be]; with clinging as condition,

existence; with existence as condition, birth; with birth as condition,

aging-and-death, sorrow, lamentation, pain, displeasure,

and despair come to be. Such is the origin of this whole mass of

suffering.

"Suppose, bhikkhus, an oil lamp was burning in dependence

on oil and a wick, and a man would pour oil into it and adjust the

wick from time to time. Thus, sustained by that oil, fuelled by it,

that oil lamp would burn for a very long time. So too, when one

lives contemplating gratification in things that can fetter, craving

increases.... Such is the origin of this whole mass of suffering.

"Bhikkhus, when one dwells contemplating danger in things

that can fetter, craving ceases. With the cessation of craving

comes cessation of clinging; with the cessation of clinging, cessation

tion of existence. . . cessation of birth ... aging-and-death, sorrow,

lamentation, pain, displeasure, and despair cease. Such is the cessation

of this whole mass of suffering.

"Suppose, bhikkhus, an oil lamp was burning in dependence

on oil and a wick, and the man would not pour oil into it or

adjust the wick from time to time. Thus, when the former supply

of fuel is exhausted, that oil lamp, not being fed with any more

fuel, lacking sustenance, would be extinguished. So too, when

one lives contemplating danger in things that can fetter, craving

ceases.... Such is the cessation of this whole mass of suffering."

54. Fetters (2) (Samyojana2)
(This sutta is identical with the preceding one except that in both the

sections on origination and cessation the similes come first and their

applications only afterwards.)

55. The Great Tree (1) (Maharukkha1 sans. Maha-vriksha)
At Savatthi. "Bhikkhus, when one dwells contemplating gratification

cation in things that can be clung to, craving increases. With craving

ing as condition, clinging [comes to be].... Such is the origin of

this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree, and all its roots

going downwards and across would send the sap upwards.

Sustained by that sap, nourished by it, that great tree would

stand for a very long time. So too, when one lives contemplating

gratification in things that can be clung to, craving increases....

Such is the origin of this whole mass of suffering. 148 [88]

"When, bhikkhus, one dwells contemplating danger in things

that can be clung to, craving ceases. With the cessation of craving

comes cessation of clinging.... Such is the cessation of this whole

mass of suffering.

"Suppose, bhikkhus, there was a great tree. Then a man would

come along bringing a shovel and a basket. He would cut down

the tree at its foot, dig it up, and pull out the roots, even the fine

rootlets and root-fibre. He would cut the tree into pieces, split the

pieces, and reduce them to slivers. Then he would dry the slivers

in the wind and sun, burn them in a fire, and collect the ashes.

Having done so, he would winnow the ashes in a strong wind or

let them be carried away by the swift current of a river. Thus that

great tree would be cut off at the root, made like a palm stump,

obliterated so that it is no more subject to future arising.

"So too, bhikkhus, when one dwells contemplating danger in

things that can be clung to, craving ceases.... Such is the cessation

of this whole mass of suffering." 149

56. The Great Tree (2) (Maharukkha2 sans. Maha-vriksh)
(This sutta is identical with the preceding one except that in both the

sections on origination and cessation the similes come first and their

applications only afterwards.)

57. The Tree Sapling (Tarunarukkha sans. Tarun-vriksh)
At Savatthi. "Bhikkhus, when one dwells contemplating gratification

cation in things that can fetter, craving increases. With craving as

condition, clinging [comes to be].... Such is the origin of this

whole mass of suffering.

"Suppose, bhikkhus, there was a sapling, and from time to

time a man would clear the area around the roots, from time to

time provide it with good soil, from time to time water it.

Sustained by that care, nourished by it, that sapling would attain to

growth, increase, and expansion. So too, when one dwells contemplating

gratification in things that can fetter, craving increases....

Such is the origin of this whole mass of suffering.

"When, bhikkhus, one dwells contemplating danger in things

that can fetter, craving ceases. With the cessation of craving

comes cessation of clinging.... Such is the cessation of this whole

mass of suffering. [90]

"Suppose, bhikkhus, there was a sapling. Then a man would

come along bringing a shovel and a basket. He would cut down

the sapling at its foot ... (as in §55 ) ... he would winnow the ashes

in a strong wind or let them be carried away by the swift current

of a river. Thus that sapling would be cut off at the root, made

like a palm stump, obliterated so that it is no more subject to

future arising.

"So too, bhikkhus, when one dwells contemplating danger in

things that can fetter, craving ceases.... Such is the cessation of

this whole mass of suffering."

58. Name-and-Form (Namarupa)
At Savatthi. "Bhikkhus, when one dwells contemplating gratification

cation in things that can fetter, there is a descent of name-and-form

form. 150 With name-and-form as condition, the six sense bases

[come to be].... Such is the origin of this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree, and all its roots

going downwards and across would send the sap upwards.

Sustained by that sap, nourished by it, that great tree would

stand for a very long time. So too, when one lives contemplating

gratification in things that can fetter, there is a descent of

name-and-form.... Such is the origin of this whole mass of suffering.

"When, bhikkhus, one dwells contemplating danger in things

that can fetter, there is no descent of name-and-form. [91] With

the cessation of name-and-form comes cessation of the six sense

bases.... Such is the cessation of this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree. Then a man would

come along bringing a shovel and a basket. He would cut down

the tree at its foot ... he would winnow the ashes in a strong wind

or let them be carried away by the swift current of a river. Thus

that great tree would be cut off at the root, made like a palm

stump, obliterated so that it is no more subject to future arising.

"So too, bhikkhus, when one dwells contemplating danger in

things that can fetter, there is no descent of name-and-form....

Such is the cessation of this whole mass of suffering."

59. Consciousness (Vinnana sans. Vigyan)
At Savatthi. "Bhikkhus, when one dwells contemplating gratification

in things that can fetter, there is a descent of consciousness. 151

With consciousness as condition, name-and-form [comes

to be] .... Such is the origin of this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree, and all its roots

going downwards and across would send the sap upwards.

Sustained by that sap, nourished by it, that great tree would

stand for a very long time. So too, when one lives contemplating

gratification in things that can fetter, there is a descent of

consciousness.... Such is the origin of this whole mass of suffering.

"When, bhikkhus, one dwells contemplating danger in things

that can fetter, there is no descent of consciousness. With the

cessation of consciousness comes cessation of name-and-form....

Such is the cessation of this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree. Then a man would

come along bringing a shovel and a basket. He would cut down

the tree at its foot ... he would winnow the ashes in a strong wind

or let them be carried away by the swift current of a river. Thus

that great tree would be cut off at the root, made like a palm

stump, obliterated so that it is no more subject to future arising.

"So too, bhikkhus, when one dwells contemplating danger in

things that can fetter, there is no descent of consciousness....

Such is the cessation of this whole mass of suffering." [92]

60. Causation (Nidana)
On one occasion the Lord (Buddha) was dwelling among the Kurus,

where there was a town of the Kurus named Kammasadamma.

Then the Venerable Ananda approached the Lord (Buddha), paid

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

"It is wonderful, venerable sir! It is amazing, venerable sir! This

dependent origination is so deep and so deep in implications, yet

to me it seems as clear as clear can be."

"Not so, Ananda! Not so, Ananda! This dependent origination

is deep and deep in implications. It is because of not

understanding and not penetrating this Dhamma, Ananda, that this

generation has become like a tangled skein, like a knotted ball of

thread, like matted reeds and rushes, and does not pass beyond

the plane of misery, the bad destinations, the nether world,

samsara.

"Ananda, when one dwells contemplating gratification in

things that can be clung to, craving increases. With craving as

condition, clinging [comes to be].... Such is the origin of this

whole mass of suffering.

"Suppose, Ananda, there was a great tree, and all its roots

going downwards and across would send the sap upwards.

Sustained by that sap, nourished by it, that great tree would

stand for a very long time. So too, when one lives contemplating

gratification in things that can be clung to, craving increases....

Such is the origin of this whole mass of suffering.

"When, Ananda, one dwells contemplating danger in things

that can be clung to, craving ceases. With the cessation of craving

comes cessation of clinging. . . . Such is the cessation of this whole

mass of suffering.

"Suppose, Ananda, there was a great tree. Then a man would

come along bringing a shovel and a basket. He would cut down

the tree at its foot ... he would winnow the ashes in a strong wind

or let them be carried away by the swift current of a river. Thus

that great tree would be cut off at the root, made like a palm

stump, obliterated so that it is no more subject to future arising.

"So too, Ananda, when one dwells contemplating danger in

things that can be clung to, craving ceases. With the cessation of

craving comes cessation of clinging; with the cessation of clinging,

ing, cessation of existence; with the cessation of existence, cessation

of birth; with the cessation of birth, aging-and-death, sorrow,

lamentation, pain, displeasure, and despair cease. Such is

the cessation of this whole mass of suffering."

61. Uninstructed (1) (Assutava1 sans. Ashrutavya)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park....

"Bhikkhus, the uninstructed worldling 153 might experience

revulsion towards this body composed of the four great elements;

he might become dispassionate towards it and be liberated

from it. For what reason? Because growth and decline is

seen in this body composed of the four great elements, it is seen

being taken up and laid aside. Therefore the uninstructed worldling

might experience revulsion towards this body composed of

the four great elements; he might become dispassionate towards

it and be liberated from it.

"But, bhikkhus, as to that which is called 'mind' and

'mentality' and 'consciousness' 154 — the uninstructed worldling is

unable to experience revulsion towards it, unable to become

dispassionate towards it and be liberated from it. For what reason?

Because for a long time this has been held to by him, appropriated,

and grasped thus: 'This is mine, this I am, this is my self.' 155

Therefore the uninstructed worldling is unable to experience

revulsion towards it, unable to become dispassionate towards it

and be liberated from it.

"It would be better, bhikkhus, for the uninstructed worldling

to take as self this body composed of the four great elements

rather than the mind. For what reason? Because this body

composed of the four great elements is seen standing for one year, for

two years, for three, four, five, or ten years, for twenty, thirty,

forty, or fifty years, for a hundred years, [95] or even longer. 156

But that which is called 'mind' and 'mentality' and 'consciousness'

arises as one thing and ceases as another by day and by

night. Just as a monkey roaming through a forest grabs hold of

one branch, lets that go and grabs another, then lets that go and

grabs still another, so too that which is called 'mind' and

'mentality' and 'consciousness' arises as one thing and ceases as

another by day and by night. 157

"Therein, bhikkhus, the instructed noble disciple attends closely

and carefully to dependent origination itself thus: 158 'When

this exists, that comes to be; with the arising of this, that arises.

When this does not exist, that does not come to be; with the

cessation of this, that ceases. That is, with ignorance as condition,

volitional formations [come to be]; with volitional formations as

condition, consciousness.... Such is the origin of this whole mass

of suffering. But with the remainderless fading away and cessation

of ignorance comes cessation of volitional formations; with

the cessation of volitional formations, cessation of consciousness

.... Such is the cessation of this whole mass of suffering.

"Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards form, revulsion towards feeling, revulsion

towards perception, revulsion towards volitional formations,

revulsion towards consciousness. 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.'"

62. Uninstructed (2) (Assutava2 sans. Ashrutavya)
(This sutta is identical with the preceding one from the opening down

to the monkey simile. It then omits the monkey simile and continues as

follows:)

"Therein, bhikkhus, the instructed noble disciple attends closely

and carefully to dependent origination itself thus: 'When this

exists, that comes to be; with the arising of this, that arises. When

this does not exist, that does not come to be; with the cessation of

this, that ceases.' Bhikkhus, in dependence on a contact to be

experienced as pleasant, 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 [97] that arose in dependence on that contact to be experienced

rienced 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 with the separation

and laying aside of the sticks 159 the resultant heat ceases

and subsides; so too, in dependence on a contact to be experienced

as pleasant ... a contact to be experienced as painful ... 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. . . ceases and subsides.

"Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards contact, revulsion towards feeling,

revulsion towards perception, revulsion towards volitional

formations, revulsion towards consciousness. 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.'"

63. Son's Flesh Example (Puttamamsupama sans. Putra-mans-upama)
(This is an important sutta where Buddha explains many phenomenon with example.)

At Savatthi. 160 "Bhikkhus, there are these four kinds of nutriment

ment for the maintenance of beings that have already come to be

and for the assistance of those about to come to be. What four?

The nutriment edible food, gross or subtle; second, contact; third,

mental volition; fourth, consciousness. These are the four kinds

of nutriment for the maintenance of beings that have already

come to be and for the assistance of those about to come to be.

(1) Edible Food

"And how, bhikkhus, should the nutriment edible food be

seen? Suppose a couple, husband and wife, had taken limited

provisions and were travelling through a desert. They have with

them their only son, dear and beloved. Then, in the middle of the

desert, their limited provisions would be used up and exhausted,

while the rest of the desert remains to be crossed. The husband

and wife would think: 'Our limited provisions have been used

up and exhausted, while the rest of this desert remains to be

crossed. Let us kill our only son, dear and beloved, and prepare

dried and spiced meat. By eating our son's flesh we can cross the

rest of this desert. Let not all three of us perish!'

"Then, bhikkhus, the husband and wife would kill their only

son, dear and beloved, prepare dried and roasted meat, and by

eating their son's flesh they would cross the rest of the desert.

While they are eating their son's flesh, they would beat their

breasts and cry: 'Where are you, our only son? Where are you,

our only son?'

"What do you think, bhikkhus? Would they eat that food for

amusement or for enjoyment or for the sake of physical

beauty and attractiveness?"

"No, venerable sir."

"Wouldn't they eat that food only for the sake of crossing the

desert?"

"Yes, venerable sir."

"It is in such a way, bhikkhus, that I say the nutriment edible

food should be seen. 161 When the nutriment edible food is fully

understood, lust for the five cords of sensual pleasure is fully

understood. 162 When lust for the five cords of sensual pleasure is

fully understood, there is no fetter bound by which a noble

disciple might come back again to this world. 163

(Here it is to be understood that edible food causing 'pleasure' is not for enjoyment,

& not to be enjoyed, rather it is to be considered with disdain and only

as a means of nutriment to keeping body alive, whereas body is a means of crossing the

desert of the world of suffering)

(2) Contact (Phasso sans. Sparsh)

"And how, bhikkhus, should the nutriment contact be seen?

Suppose there is a flayed cow(with sores). If she stands exposed to a wall, the

creatures dwelling in the wall would nibble at her. If she stands

exposed to a tree, the creatures dwelling in the tree would nibble

at her. If she stands exposed to water, the creatures dwelling in

the water would nibble at her. If she stands exposed to the open

air, the creatures dwelling in the open air would nibble at her.

Whatever that flayed cow(with sores) stands exposed to, the creatures

dwelling there would nibble at her.

"It is in such a way, bhikkhus, that I say the nutriment contact

should be seen. 164 When the nutriment contact is fully understood,

the three kinds of sensations are fully understood. When the

three kinds of sensations are fully understood, I say, there is nothing

further that a noble disciple needs to do. 165

(Here it is to be understood that contact of sense organs with objects of world

leading to arise of 3 types of 'sensations'(1. pleasant, 2.unpleasant & 3.neither pleasant nor unpleasant),

are not for enjoyment, it is a cause of decay, so it is to be considered with disdain )

(3) Mental Volition (Manosancetana)

"And how, bhikkhus, should the nutriment mental volition be

seen? Suppose there is a charcoal pit deeper than a man's height,

filled with glowing coals without flame or smoke. 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's volition would be to get far away, his longing would be to

get far away, his wish would be to get far away [from the charcoal

pit]. For what reason? Because he knows: 'I will fall

into this charcoal pit and on that account I will meet death or

deadly suffering.'

"It is in such a way, bhikkhus, that I say the nutriment mental

volition should be seen. 166 When the nutriment mental volition is

fully understood, the three kinds of craving are fully understood.

When the three kinds of craving are fully understood, I say, there

is nothing further that a noble disciple needs to do. 167

(Here it is to be understood that mental volition leads to arise of 'craving' ,

this craving is not for apeasement, it is a cause of disaster, so it is to be avoided/removed)

(4) Consciousness (Vinnanam sans. Vigyan)

"And how, bhikkhus, should the nutriment consciousness be

seen? Suppose they were to arrest a bandit, a criminal, and bring

him before the king, saying: 'Sire, this man is a bandit, a criminal.

Impose on him whatever punishment you wish.' The king says

to them: 'Go, men, in the morning strike this man with a hundred

spears.' In the morning they strike him with a hundred spears.

Then at noon the king asks: 'Men, how's that man?' - 'Still alive,

sire.' - 'Then go, and at noon strike him with a hundred spears.'

At noon they strike him with a hundred spears. Then in the

evening the king asks: 'Men, how's that man?' - 'Still alive, sire.'

- 'Then go, and in the evening strike him with a hundred spears.'

In the evening they strike him with a hundred spears.

"What do you think, bhikkhus? Would that man, being struck

with three hundred spears, experience pain and displeasure on

that account?"

"Venerable sir, even if he were struck with one spear he would

experience pain and displeasure on that account, not to speak of

three hundred spears."

"It is in such a way, bhikkhus, that I say the nutriment

consciousness should be seen. 168 When the nutriment consciousness

is fully understood, mind-and-body is fully understood. When

mind-and-body is fully understood, I say, there is nothing

further that a noble disciple needs to do." 169

(Here it is to be understood that consciousness leads to arise of 'mind & body awareness' [of I am] ,

this 'mind & body awareness' [of I am] is leading towards death, hence it is to be considered such

so as not to have attachment towards it rather strive for attaining divine consciousness following the

Dhamma[path] of Buddha using virtue[sheel], meditation/trance[samadhi] leading to

divine awareness & divine wisdom[panna] of the state of nibbana/liberation/salvation. This sutta is explained in detail in next sutta 64. Atthiraga )

64. If There Exists Lust(Atthiraga sans. Asthi-Raag)
(This sutta is a further explanation of previous sutta 64. )

At Savatthi. "Bhikkhus, there are these four kinds of nutriment

for the maintenance of beings that have already come to be and

for the assistance of those about to come to be. What four? The

nutriment edible food, gross or subtle; second, contact; third

mental volition; fourth, consciousness. These are the four kinds

of nutriment for the maintenance of beings that have already

come to be and for the assistance of those seeking a new existence.

“If, bhikkhus, there is lust for the nutriment edible food, if

there is delight, if there is craving, consciousness becomes established

there and comes to growth. 170 Wherever consciousness

becomes established and comes to growth, there is a descent of

name-and-form. 171 Where there is a descent of name-and-form,

there is the growth of volitional formations. 172 Where there is the

growth of volitional formations, there is the production of future

renewed existence. Where there is the production of future

renewed existence, there is future birth, aging, and death. Where

there is future birth, aging, and death, I say that is accompanied

by sorrow, anguish, and despair.

“If, bhikkhus, there is lust for the nutriment contact, or for the

nutriment mental volition, or for the nutriment consciousness, if

there is delight, if there is craving, consciousness becomes established

there and comes to growth. Wherever consciousness

becomes established and comes to growth there is a descent of

name-and-form. 171 Where there is a descent of name-and-form,

there is the growth of volitional formations. Where there is the

growth of volitional formations, there is the production of future

renewed existence. Where there is the production of future

renewed existence, there is future birth, aging, and death. Where

there is future birth, aging, and death, I say that is accompanied

by sorrow, anguish, and despair.

"Suppose, bhikkhus, an artist or a painter, using dye or lac or

turmeric or indigo or crimson, [102] would create the figure of a

man or a woman complete in all its features on a well-polished

plank or wall or canvas. So too, if there is lust for the nutriment

edible food, or for the nutriment contact, or for the nutriment

mental volition, or for the nutriment consciousness, if there is

delight, if there is craving, consciousness becomes established

there and comes to growth. Wherever consciousness becomes

established and comes to growth ... I say that is accompanied by

sorrow, anguish, and despair. 173

"If, bhikkhus, there is no lust for the nutriment edible food, or

for the nutriment contact, or for the nutriment mental volition,

or for the nutriment consciousness, if there is no delight, if

there is no craving, consciousness does not become established

there and come to growth. Where consciousness does not

become established and come to growth, there is no descent of

name-and-form. Where there is no descent of name-and-form,

there is no growth of volitional formations. Where there is no

growth of volitional formations, there is no production of future

renewed existence. Where there is no production of future

renewed existence, there is no future birth, aging, and death.

Where there is no future birth, aging, and death, I say that is

without sorrow, anguish, and despair.

"Suppose, bhikkhus, there was a house or a hall with a peaked

roof, with windows on the northern, southern, and eastern sides.

When the sun rises and a beam of light enters through a window,

where would it become established?"

"On the western wall, venerable sir."

"If there were no western wall, where would it become established?"

"On the earth, venerable sir."

"If there were no earth, where would it become established?"

"On the water, venerable sir."

"If there were no water, where would it become established?"

"It would not become established anywhere, venerable sir."

"So too, bhikkhus, if there is no lust for the nutriment edible

food, or for the nutriment contact, or for the nutriment mental volition,

or for the nutriment consciousness, if there is no delight, if

there is no craving, consciousness does not become established

there and come to growth. Where consciousness does not

become established and come to growth, there is no descent of

name-and-form. Where there is no descent of name-and-form,

there is no growth of volitional formations. Where there is no

growth of volitional formations, there is no production of future

renewed existence. Where there is no production of future

renewed existence, there is no future birth, aging, and death.

Where there is no future birth, aging, and death, I say that is

without sorrow, anguish, and despair. 174

65. The City (Nagara)
At Savatthi. "Bhikkhus, before my enlightenment, while I was

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

'Alas, this world has fallen into trouble, in that it is born, ages,

and dies, it passes away and is reborn, yet it does not understand

the escape from this suffering [headed by] aging-and-death.

When now will an escape be discerned from this suffering

[headed by] aging-and-death?' 175

"Then, bhikkhus, it occurred to me: 'When what exists does

aging-and-death come to be? By what is aging-and-death

conditioned?' Then, bhikkhus, through careful attention, there took

place in me a breakthrough by wisdom: 'When there is birth,

aging-and-death comes to be; aging-and-death has birth as its

condition.'

"Then, bhikkhus, it occurred to me: 'When what exists does

birth come to be?. . . existence?. . . clinging? . . . craving? . . . feeling? . ..

contact?... the six sense bases?... name-and-form? By what is

name-and-form conditioned?' Then, bhikkhus, through careful

attention, there took place in me a breakthrough by wisdom:

'When there is consciousness, name-and-form comes to be;

name-and-form has consciousness as its condition.'

"Then, bhikkhus, it occurred to me: 'When what exists does

consciousness come to be? By what is consciousness

conditioned?' Then, bhikkhus, through careful attention, there took

place in me a breakthrough by wisdom: 'When there is

name-and-form, consciousness comes to be; consciousness has

name-and-form as its condition.' 176

"Then, bhikkhus, it occurred to me: 'This consciousness turns

back; it does not go further than name-and-form. 177 It is to this

extent that one may be born and age and die, pass away and be

reborn, that is, when there is consciousness with name-and-form

as its condition, and name-and-form with consciousness as its

condition. 178 With name-and-form as condition, the six sense

bases; with the six sense bases as condition, contact.... [105] Such

is the origin of this whole mass of suffering.'

"'Origination, origination' — thus, bhikkhus, in regard to things

unheard before there arose in me vision, knowledge, wisdom,

true knowledge, and light.

"Then, bhikkhus, it occurred to me: 'When what does not exist

does aging-and-death not come to be? With the cessation of what

does the cessation of aging-and-death come about?' Then,

bhikkhus, through careful attention, there took place in me a

breakthrough by wisdom: 'When there is no birth, aging-and-death

does not come to be; with the cessation of birth comes

cessation of aging-and-death.'

"It occurred to me: 'When what does not exist does birth not

come to be?... existence?... clinging?... craving?... feeling?

contact?... the six sense bases?... name-and-form? With the

cessation of what does the cessation of name-and-form come about?'

Then, bhikkhus, through careful attention, there took place in me

a breakthrough by wisdom: 'When there is no consciousness,

name-and-form does not come to be; with the cessation of

consciousness comes cessation of name-and-form.'

"It occurred to me: “When what does not exist does consciousness

ness not come to be? With the cessation of what does the cessation

of consciousness come about?' Then, bhikkhus, through

careful attention, there took place in me a breakthrough by wisdom:

'When there is no name-and-form, consciousness does not

come to be; with the cessation of name-and-form comes cessation

of consciousness.'

"Then, bhikkhus, it occurred to me: 'I have discovered this

path to enlightenment, that is, with the cessation of name-and-form

comes cessation of consciousness; with the cessation of consciousness comes cessation of name-and-form; with the cessation

of name-and-form, cessation of the six sense bases; with the

cessation of the six sense bases, cessation of contact.... Such is the

cessation of this whole mass of suffering.' 179

"'Cessation, cessation' — thus, bhikkhus, in regard to things

unheard before there arose in me vision, knowledge, wisdom,

true knowledge, and light.

"Suppose, bhikkhus, a man wandering through a forest would

see an ancient path, an ancient road travelled upon by people in

the past. He would follow it and would see an ancient city, an

ancient capital that had been inhabited by people in the

past, with parks, groves, ponds, and ramparts, a delightful place.

Then the man would inform the king or a royal minister: 'Sire,

know that while wandering through the forest I saw an ancient

path, an ancient road travelled upon by people in the past. I

followed it and saw an ancient city, an ancient capital that had been

inhabited by people in the past, with parks, groves, ponds, and

ramparts, a delightful place. Renovate that city, sire!' Then the

king or the royal minister would renovate the city, and some time

later that city would become successful and prosperous, well

populated, filled with people, attained to growth and expansion.

"So too, bhikkhus, I saw the ancient path, the ancient road

travelled by the Perfectly Enlightened Ones of the past. 180 And what

is that ancient path, that ancient road? It is just this Noble

Eightfold Path; that is, right view, right intention, right speech,

right action, right livelihood, right effort, right mindfulness, right

concentration. I followed that path and by doing so I have directly

known aging-and-death, its origin, its cessation, and the way

leading to its cessation. I have directly known birth ... existence

... clinging ... craving ... feeling ... contact ... the six sense bases

... name-and-form ... consciousness ... volitional formations,

their origin, their cessation, and the way leading to their cessation. 181

Having directly known them, I have explained them

to the bhikkhus, the bhikkhunis, the male lay followers, and the

female lay followers. This holy life, bhikkhus, has become

successful and prosperous, extended, popular, widespread, well

proclaimed among devas and humans." 182

66. Exploration (Sammasa)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling among the Kurus, where there was a town of the Kurus

named Kammasadamma. There the Lord (Buddha) addressed the

bhikkhus thus: "Bhikkhus!" 183

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

this:

"Do you engage in inward exploration, bhikkhus?" 184

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

"Venerable sir, I engage in inward exploration."

"How do you engage in inward exploration, bhikkhu?"

The bhikkhu then explained but the way he explained did not

satisfy the Lord (Buddha). 185 Then the Venerable Ananda said:

"Now is the time for this. Lord (Buddha)! Now is the time for this.

Fortunate One! Let the Lord (Buddha) explain inward exploration.

Having heard it from the Lord (Buddha), the bhikkhus will remember it."

"Then listen and attend closely, Ananda, I will speak."

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha)

said this:

"Here, bhikkhus, when engaged in inward exploration, a

bhikkhu explores thus: 'The many diverse kinds of suffering that

arise in the world [headed by] aging-and-death: what is the

source of this suffering, what is its origin, from what is it

born and produced? When what exists does aging-and-death

come to be? When what does not exist does aging-and-death not

come to be?' 186

"As he explores he understands thus: 'The many diverse kinds

of suffering that arise in the world [headed by] aging-and-death:

this suffering has acquisition as its source, acquisition as its

origin; it is born and produced from acquisition. 187 When there is

acquisition, aging-and-death comes to be; when there is no acquisition,

aging-and-death does not come to be.'

"He understands aging-and-death, its origin, its cessation, and

the way leading on that is in conformity with its cessation. 188 He

practises in that way and conducts himself accordingly. This is

called a bhikkhu who is practising for the utterly complete

destruction of suffering, for the cessation of aging-and-death.

“Then, engaging further in inward exploration, he explores

thus: 'What is the source of this acquisition, what is its origin,

from what is it born and produced? When what exists does

acquisition come to be? When what is absent does acquisition not

come to be?'

"As he explores he understands thus: 'Acquisition has craving

as its source, craving as its origin; it is born and produced from

craving. When there is craving, acquisition comes to be; when

there is no craving, acquisition does not come to be.'

"He understands acquisition, its origin, its cessation, and the

way leading on that is in conformity with its cessation. He practises

in that way and conducts himself accordingly. This is called

a bhikkhu who is practising for the utterly complete destruction

of suffering, for the cessation of acquisition.

"Then, engaging further in inward exploration, he explores

thus: 'When this craving arises, where does it arise? When it

settles down, upon what does it settle?'

"As he explores he understands thus: 'Whatever in the world

has a pleasant and agreeable nature: it is here that this craving

arises when it arises; it is here that it settles when it settles

down.' 189 And what in the world has a pleasant and agreeable

nature? The eye has a pleasant and agreeable nature in the world:

it is here that this craving arises when it arises; it is here that it

settles when it settles down. So too the ear, [109] the nose, the

tongue, the body, and the mind have a pleasant and agreeable

nature: it is here that this craving arises when it arises; it is here

that it settles when it settles down.

"Bhikkhus, whatever ascetics and brahmins in the past regarded

ed that in the world with a pleasant and agreeable nature as

permanent, as happiness, as self, as healthy, as secure: they nurtured

craving. In nurturing craving they nurtured acquisition. In

nurturing acquisition they nurtured suffering. In nurturing suffering

they were not freed from birth, aging, and death; they were not

freed from sorrow, lamentation, pain, displeasure, and despair;

they were not freed from suffering, I say.

"Whatever ascetics and brahmins in the future will regard that

in the world with a pleasant and agreeable nature as permanent,

as happiness, as self, as healthy, as secure: they will nurture craving.

In nurturing craving they will nurture acquisition. In

nurturing acquisition they will nurture suffering. In nurturing

suffering they will not be freed from birth, aging, and death; they

will not be freed from sorrow, lamentation, pain, displeasure,

and despair; they will not be freed from suffering, I say.

"Whatever ascetics and brahmins at present regard that in the

world with a pleasant and agreeable nature as permanent, as

happiness, as self, as healthy, as secure: they are nurturing craving.

In nurturing craving they are nurturing acquisition. In

nurturing acquisition they are nurturing suffering. In nurturing

suffering they are not freed from birth, aging, and death; they are

not freed from sorrow, lamentation, pain, displeasure, and

despair; they are not freed from suffering, I say.

"Suppose, bhikkhus, there was a bronze cup of a beverage having

a fine colour, aroma, and taste, but it was mixed with poison.

Then a man would come along, oppressed and afflicted by the

heat, tired, parched, and thirsty. They would tell him: 'Good

man, this beverage in the bronze cup has a fine colour, aroma,

and taste, but it is mixed with poison. Drink it if you wish. If you

drink it, it will gratify you with its colour, aroma, and taste, but

by drinking it you will meet death or deadly suffering.'

Suddenly, without reflecting, he would drink the beverage — he

would not reject it — and thereby he would meet death or deadly

suffering. 190

"So too, bhikkhus, whatever ascetics and brahmins in the past

...in the future ... at present regard that in the world with a

pleasant and agreeable nature as permanent, as happiness, as

self, as healthy, as secure: they are nurturing craving. In nurturing

craving ... they are not freed from suffering, I say. 191

"Bhikkhus, whatever ascetics and brahmins in the past regarded

that in the world with a pleasant and agreeable nature as

impermanent, as suffering, as nonself, as a disease, as fearful;

they abandoned craving. In abandoning craving they abandoned

acquisition. In abandoning acquisition they abandoned suffering.

In abandoning suffering they were freed from birth, aging,

and death; they were freed from sorrow, lamentation, pain,

displeasure, and despair; they were freed from suffering, I say.

"Whatever ascetics and brahmins in the future ' will

regard that in the world with a pleasant and agreeable nature as

impermanent, as suffering, as nonself, as a disease, as fearful:

they will abandon craving. In abandoning craving ... they will be

freed from suffering, I say.

"Whatever ascetics and brahmins at present regard that in the

world with a pleasant and agreeable nature as impermanent, as

suffering, as nonself, as a disease, as fearful: they are abandoning

craving. In abandoning craving ... they are freed from suffering,

I say.

"Suppose, bhikkhus, there was a bronze cup of a beverage

having a fine colour, aroma, and taste, but it was mixed with

poison. Then a man would come along, oppressed and afflicted

by the heat, tired, parched, and thirsty. They would tell him:

'Good man, this beverage in the bronze cup has a fine colour,

aroma, and taste, but it is mixed with poison. Drink it if you

wish. If you drink it, it will gratify you with its colour, aroma,

and taste, but by drinking it you will meet death or deadly suffering.' Then the man would think: 'I can quench my thirst with

water, whey, porridge, or soup, but I should not drink that

beverage, since to do so would lead to my harm and suffering for a

long time.' Having reflected, he would not drink the beverage

but would reject it, [112] and thereby he would not meet death

or deadly suffering.

"So too, bhikkhus, whatever ascetics and brahmins in the past

...in the future ... at present regard that in the world with a

pleasant and agreeable nature as impermanent, as suffering, as

nonself, as a disease, as fearful: they are abandoning craving. In

abandoning craving ... they are freed from suffering, I say." 192

67 (7) The Sheaves of Reeds (Nalakalapi)
On one occasion the Venerable Sariputta and the Venerable

Mahakotthita were dwelling at Baranasi in the Deer Park at

Isipatana. 193 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 aging-and-death created by

oneself, or is it created by another, [113] or is it created both by

oneself and by another, or has it arisen fortuitously, being created

neither by oneself nor by another?" 194

"Friend Kotthita, aging-and-death is not created by oneself,

nor is it created by another, nor is it created both by oneself and

by another, nor has it arisen fortuitously, being created neither

by oneself nor by another. But rather, with birth as condition

aging-and-death [comes to be]."

"How is it, friend Sariputta: Is birth created by oneself ... Is

existence ... clinging ... craving ... feeling ... contact ... the six

sense bases. . . name-and-form created by oneself, or is it created

by another, or is it created both by oneself and by another, or has

it arisen fortuitously, being created neither by oneself nor by

another?"

"Name-and-form, friend Kotthita, is not created by oneself, nor

is it created by another, nor is it created both by oneself and by

another, nor has it arisen fortuitously, being created neither by

oneself nor by another; but rather, with consciousness as condition,

name-and-form [comes to be]."

"How is it, friend Sariputta: Is consciousness created by oneself,

or is it created by another, or is it created both by oneself and

by another, or has it arisen fortuitously, being created neither by

oneself nor by another?"

"Consciousness, friend Kotthita, is not created by oneself, nor

is it created by another, nor is it created both by oneself and by

another, nor has it arisen fortuitously, being created neither by

oneself nor by another; but rather, with name-and-form as

condition, consciousness [comes to be]." 195

"Now we understand the Venerable Sariputta's statement

thus: 'Name-and-form, friend Kotthita, is not created by oneself

... but rather, with consciousness as condition, name-and-form

[comes to be].' Now we also understand the Venerable Sariputta's

[other] statement thus: 'Consciousness, friend Kotthita, is not

created by oneself. . . but rather, with name-and-form as condition,

consciousness [comes to be].' But how, friend Sariputta,

should the meaning of this statement be seen?"

"Well then, friend, I will make up a simile for you, for some

intelligent people here understand the meaning of a statement by

means of a simile. Just as two sheaves of reeds might stand leaning

ing against each other, so too, with name-and-form as condition,

consciousness [comes to be]; with consciousness as condition.

name-and-form [comes to be]. With name-and-form as condition,

the six sense bases [come to be]; with the six sense bases as condition,

contact. ... Such is the origin of this whole mass of suffering.

“If, friend, one were to remove one of those sheaves of reeds,

the other would fall, and if one were to remove the other sheaf,

the first would fall. So too, with the cessation of name-and-form

comes cessation of consciousness; with the cessation of

consciousness comes cessation of name-and-form. With the cessation

of name-and-form comes cessation of the six sense bases; with

the cessation of the six sense bases, cessation of contact.... Such is

the cessation of this whole mass of suffering."

"It is wonderful, friend Sariputta! It is amazing, friend Sariputta!

How well this has been stated by the Venerable Sariputta.

We rejoice in the Venerable Sariputta's statement on these thirty-six

grounds; 196 If, friend, a bhikkhu teaches the Dhamma for the

purpose of revulsion towards aging-and-death, for its fading

away and cessation, he can be called a bhikkhu who is a speaker

on the Dhamma. If a bhikkhu is practising for the purpose

of revulsion towards aging-and-death, for its fading away and

cessation, he can be called a bhikkhu who is practising in accordance

with the Dhamma. If through revulsion towards

aging-and-death, through its fading away and cessation, a bhikkhu is

liberated by nonclinging, he can be called a bhikkhu who has

attained Nibbana in this very life.

"If, friend, a bhikkhu teaches the Dhamma for the purpose of

revulsion towards birth ... existence ... clinging ... craving ...

feeling ... contact ... the six sense bases ... name-and-form ...

consciousness ... volitional formations ... ignorance, for its fading

away and cessation, he can be called a bhikkhu who is a

speaker on the Dhamma. If a bhikkhu is practising for the purpose

of revulsion towards ignorance, for its fading away and

cessation, he can be called a bhikkhu who is practising in

accordance with the Dhamma. If through revulsion towards

ignorance, through its fading away and cessation, a bhikkhu is

liberated by nonclinging, he can be called a bhikkhu who has attained

Nibbana in this very life."

68. Kosambi
On one occasion the Venerable Musila, the Venerable Pavittha,

the Venerable Narada, and the Venerable Ananda were living at

Kosambi in Ghosita's Park. 197

Then the Venerable Pavittha said to the Venerable Musila:

"Friend Musila, apart from faith, apart from personal preference,

apart from oral tradition, apart from reasoned reflection, apart

from acceptance of a view after pondering it, 198 does the

Venerable Musila have personal knowledge thus: 'With birth as

condition, aging-and-death [comes to be]'?"

"Friend Pavittha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection,

apart from acceptance of a view after pondering it, I know this, I

see this: 'With birth as condition, aging-and-death [comes to

be]."' [116]

"Friend Musila, apart from faith . . . apart from acceptance of a

view after pondering it, does the Venerable Musila have personal

knowledge thus: 'With existence as condition, birth'?... 'With

ignorance as condition, volitional formations'?"

"Friend Pavittha, apart from faith . . . apart from acceptance of

a view after pondering it, I know this, I see this: 'With ignorance

as condition, volitional formations.'"

"Friend Musila, apart from faith ... apart from acceptance of a

view after pondering it, does the Venerable Musila have personal

knowledge: 'With the cessation of birth comes cessation of

aging-and-death'?... [117] ... 'With the cessation of ignorance comes

cessation of volitional formations'?"

"Friend Pavittha, apart from faith ... apart from acceptance of

a view after pondering it, I know this, I see this: 'With the cessation

of birth comes cessation of aging-and-death.'... 'With the

cessation of ignorance comes cessation of volitional formations.'"

"Friend Musila, apart from faith, apart from personal preference,

apart from oral tradition, apart from reasoned reflection,

apart from acceptance of a view after pondering it, does the

Venerable Musila have personal knowledge thus: 'Nibbana is the

cessation of existence'?" 199

"Friend Pavittha, apart from faith, apart from personal preference,

apart from oral tradition, apart from reasoned reflection,

apart from acceptance of a view after pondering it, I know this, I

see this: 'Nibbana is the cessation of existence.'"

"Then the Venerable Musila is an arahant, one whose taints are

destroyed."

When this was said, the Venerable Musila kept silent. 200

Then the Venerable Narada said to the Venerable Pavittha:

"Friend Pavittha, it would be good if I were asked that series of

questions. Ask me that series of questions and I will answer

you." 201

"Then let the Venerable Narada get to answer that series of

questions. I will ask the Venerable Narada that series of questions,

and let him answer me."

(Here the Venerable pavittha asks the Venerable Narada the same

series of questions as were addressed to the Venerable Musila, and he

answers in exactly the same way.)

"Then the Venerable Narada is an arahant, one whose taints

are destroyed."

"Friend, though I have clearly seen as it really is with correct

wisdom, 'Nibbana is the cessation of existence,' I am not an

arahant, one whose taints are destroyed. 202 Suppose, friend, there

was a well along a desert road, but it had neither a rope nor a

bucket. Then a man would come along, oppressed and afflicted

by the heat, tired, parched, and thirsty. He would look down into

the well and the knowledge would occur to him. There is water,'

but he would not be able to make bodily contact with it. 203 So too,

friend, though I have clearly seen as it really is with correct

wisdom, 'Nibbana is the cessation of existence', I am not an arahant,

one whose taints are destroyed." 204

When this was said, the Venerable Ananda asked the

Venerable pavittha: "When he speaks in such a way, friend

pavittha, what would you say about the Venerable Narada?"

"When he speaks in such a way, friend Ananda, I would not

say anything about the Venerable Narada except what is good

and favourable." 205

69. The Surge (Upayanti)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

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

Lord (Buddha) said:

"Bhikkhus, the ocean surging causes the rivers to surge; the

rivers surging cause the streams to surge; the streams surging

cause the lakes to surge; the lakes surging cause the pools to

surge. So too, ignorance surging causes volitional formations to

surge; volitional formations surging cause consciousness to

surge; consciousness surging causes name-and-form to surge;

name-and-form surging causes the six sense bases to surge; the

six sense bases surging cause contact to surge; contact surging

causes feeling to surge; feeling surging causes craving to surge;

craving surging causes clinging to surge; clinging surging

causes existence to surge; existence surging causes birth to surge;

birth surging causes aging-and-death to surge.

"Bhikkhus, the ocean receding causes the rivers to recede; the

rivers receding cause the streams to recede; the streams receding

cause the lakes to recede; the lakes receding cause the pools to

recede. So too, ignorance receding causes volitional formations to

recede; volitional formations receding cause consciousness to

recede ... birth receding causes aging-and-death to recede."

70. Susima
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha in the Bamboo Grove, the Squirrel

Sanctuary.

(i)

Now on that occasion the Lord (Buddha) was honoured, respected,

esteemed, venerated, and revered, and he obtained robes, almsfood,

lodgings, and medicinal requisites. The Bhikkhu Sangha too

was honoured, respected, esteemed, venerated, and revered, and

the bhikkhus too obtained robes, almsfood, lodgings, and medicinal

requisites. But the wanderers of other sects were not

honoured, respected, esteemed, venerated, and revered, and they did

not obtain robes, almsfood, lodgings, and medicinal requisites.

Now on that occasion the wanderer Susima was residing in

Rajagaha along with a large company of wanderers. [120] Then

his company said to the wanderer Susima: "Come, friend

Susima, lead the holy life under the ascetic Gotama. Master his

Dhamma and teach it to us. We will master his Dhamma and

preach it to the lay people. Thus we too will be honoured,

respected, esteemed, venerated, and revered, and we too will

obtain robes, almsfood, lodgings, and medicinal requisites."

"All right, friends," the wanderer Susima replied. He then

approached the Venerable Ananda and exchanged greetings

with him. When they had concluded their greetings and cordial

talk, he sat down to one side and said to him: "Friend Ananda, I

wish to lead the holy life in this Dhamma and Discipline."

Then the Venerable Ananda took the wanderer Susima and

approached the Lord (Buddha). He paid homage to the Blessed

One, and then he sat down to one side and said to him:

"Venerable sir, this wanderer Susima says that he wishes to lead

the holy life in this Dhamma and Discipline."

"Well then, Ananda, give him the going forth." The wanderer

Susima then received the going forth and the higher ordination

under the Lord (Buddha). 206

(ii)

Now on that occasion a number of bhikkhus had declared final

knowledge in the presence of the Lord (Buddha), saying: "We

understand: 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." The Venerable Susima heard about this, [121] so he

approached those bhikkhus, exchanged greetings with them, and

then sat down to one side and said to them: "Is it true that you

venerable ones have declared final knowledge in the presence of

the Lord (Buddha), saying: 'We understand: 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'?" 207

"Yes, friend."

"Then knowing and seeing thus, do you venerable ones wield

the various kinds of spiritual power, such that: having been one,

you become many; having been many, you become one; you

appear and vanish; you go unhindered through a wall, through

a rampart, through a mountain as though through space; you

dive in and out of the earth as though it were water; you walk on

water without sinking as though it were earth; seated crosslegged, you travel in space like a bird; with your hand you touch

and stroke the moon and sun so powerful and mighty; you exercise

mastery with the body as far as the brahma world?"

"No, friend."

"Then knowing and seeing thus, do you venerable ones, with

the divine ear element, which is purified and surpasses the

human, hear both kinds of sounds, the divine and human, those

that are far as well as near?"

"No, friend."

"Then knowing and seeing thus, do you venerable ones understand

the minds of other beings and persons, having encompassed

them with your own minds? Do you understand a mind

with lust as a mind with lust; a mind without lust as a mind

without lust; a mind with hatred as a mind with hatred; a mind

without hatred as a mind without hatred; a mind with delusion

[122] as a mind with delusion; a mind without delusion as a

mind without delusion; a contracted mind as contracted and a

distracted mind as distracted; an exalted mind as exalted and an

unexalted mind as unexalted; a surpassable mind as surpassable

and an unsurpassable mind as unsurpassable; a concentrated

mind as concentrated and an unconcentrated mind as unconcentrated

trated; a liberated mind as liberated and an unliberated mind as

unliberated?"

"No, friend."

"Then knowing and seeing thus, do you venerable ones recollect

your manifold past abodes, that is, one birth, two births,

three births, four births, five births, ten births, twenty births, thirty

births, forty births, fifty births, a hundred births, a thousand births,

a hundred thousand births, many aeons of world-contraction,

many aeons of world-expansion, many aeons of world-contraction

and expansion thus: There I was so named, of such a clan, with

such an appearance, such was my food, such my experience of

pleasure and pain, such my life span; passing away from there, I

was reborn elsewhere, and there too I was so named, of such a

clan, with such an appearance, such was my food, such my experience

of pleasure and pain, such my life span; passing away

from there, I was reborn here'? Do you thus recollect your manifold

past abodes with their modes and details?"

"No, friend."

"Then knowing and seeing thus, do you venerable ones, with

the divine eye, which is purified and surpasses the human, see

beings passing away and being reborn, inferior and superior,

beautiful and ugly, fortunate and unfortunate, and understand

how beings fare on in accordance with their kamma thus: 'These

beings who engaged in misconduct of body, [123] speech, and

mind, who reviled the noble ones, held wrong view, and undertook

actions based on wrong view, with the breakup of the body,

after death, have been reborn in a state of misery, in a bad destination,

in the nether world, in hell; but these beings who engaged

in good conduct of body, speech, and mind, who did not revile

the noble ones, who held right view, and undertook action based

on right view, with the breakup of the body, after death, have

been reborn in a good destination, in a heavenly world? Thus

with the divine eye, which is purified and surpasses the human,

do you see beings passing away and being reborn, inferior and

superior, beautiful and ugly, fortunate and unfortunate, and

understand how beings fare on in accordance with their kamma?"

"No, friend."

"Then knowing and seeing thus, do you venerable ones dwell

in those peaceful deliverances that transcend forms, the formless

attainments, having touched them with the body?" 208

"No, friend."

"Here now, venerable ones: this answer and the nonattainment

of those states, how could this be, friends?" 209

"We are liberated by wisdom, friend Susima." 210

"I do not understand in detail, friends, the meaning of what

has been stated in brief by the venerable ones. It would be good

if the venerable ones would explain to me in such a way that I

could understand in detail what has been stated in brief." [124]

"Whether or not you understand, friend Susima, we are liberated by wisdom."

(iii)

Then the Venerable Susima rose from his seat and approached

the Lord (Buddha). Having approached, he paid homage to the

Lord (Buddha), sat down to one side, and reported to the Blessed

One the entire conversation he had had with those bhikkhus.

[The Lord (Buddha) said:]

"First, Susima, comes knowledge of the stability of the

Dhamma, afterwards knowledge of Nibbana." 211

"I do not understand in detail, venerable sir, the meaning of

what was stated in brief by the Lord (Buddha). It would be good if

the Lord (Buddha) would explain to me in such a way that I could

understand in detail what has been stated in brief."

"Whether or not you understand, Susima, first comes knowlede

edge of the stability of the Dhamma, afterwards knowledge of

Nibbana. 212

"What do you think, Susima, is form permanent or impermanent

nent?" - "Impermanent, venerable sir." 213 - "Is what is impermanent

manent 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 feeling permanent or impermanent?... Is perception permanent

or impermanent?... Are volitional formations permanent

or impermanent?... Is consciousness 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."

"Therefore, Susima, any kind of form whatsoever, whether

past, future, or present, internal or external, gross or subtle, inferior

or superior, far or near, all form should be seen as it really is

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

not my self.'

"Any kind of feeling whatsoever ... Any kind of perception

whatsoever ... Any kind of volitional formations whatsoever ...

Any kind of consciousness whatsoever, whether past, future, or

present, internal or external, gross or subtle, inferior or superior, far

or near, all consciousness 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, Susima, the instructed noble disciple experiences

revulsion towards form, revulsion towards feeling, revulsion

towards perception, revulsion towards volitional formations,

revulsion towards consciousness. 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.'

"Do you see, Susima: 'With birth as condition, aging-and-death

[comes to be]'?"

"Yes, venerable sir."

"Do you see, Susima: 'With existence as condition, birth'?..

'With clinging as condition, existence'?... [126] ... 'With craving

as condition, clinging'?... 'With feeling as condition, craving'?..

'With contact as condition, feeling'?... 'With the six sense bases

as condition, contact'?... 'With name-and-form as condition, the

six sense bases'?... 'With consciousness as condition, name-and-form?'

... 'With volitional formations as condition, consciousness'?

... 'With ignorance as condition, volitional formations

[come to be]'?"

"Yes, venerable sir."

"Do you see, Susima: 'With the cessation of birth comes cessation

of aging-and-death'?"

"Yes, venerable sir."

"Do you see, Susima: 'With the cessation of existence comes

cessation of birth'?... 'With the cessation of clinging comes

cessation of existence'?... 'With the cessation of ignorance comes

cessation of volitional formations'?"

"Yes, venerable sir."

"Knowing and seeing thus, Susima, do you wield the various

kinds of spiritual power, such that: having been one, you become

many ... and exercise bodily mastery as far as the brahma

world?" 214

"No, venerable sir."

"Then knowing and seeing thus, Susima, do you, with the

divine ear element, which is purified and surpasses the human,

hear both kinds of sounds, the divine and human, those that are

far as well as near?" [127]

"No, venerable sir."

"Then knowing and seeing thus, Susima, do you understand

the minds of other beings and persons, having encompassed

them with your own mind?"

"No, venerable sir."

"Then knowing and seeing thus, Susima, do you recollect your

manifold past abodes with their modes and details?"

"No, venerable sir."

"Then knowing and seeing thus, Susima, do you, with the

divine eye, which is purified and surpasses the human, see

beings passing away and being reborn and understand how

beings fare on in accordance with their kamma?"

"No, venerable sir."

"Then knowing and seeing thus, Susima, do you dwell in

those peaceful deliverances that transcend forms, the formless

attainments, having touched them with the body?"

"No, venerable sir."

"Here now, Susima: this answer and the nonattainment of

those states, how could this be, Susima?"

(iv)

Then the Venerable Susima prostrated himself with his head at

the Lord (Buddha)'s feet and said: "Venerable sir, I have committed

a transgression in that I was so foolish, so confused, so inept that

I went forth as a thief of the Dhamma in such a well-expounded

Dhamma and Discipline as this. Venerable sir, may the Blessed

One pardon me for my transgression seen as a transgression for

the sake of future restraint."

"Surely, Susima, you have committed a transgression in that

you were so foolish, so confused, so inept that you went forth as

a thief of the Dhamma in such a well-expounded Dhamma and

Discipline as this. 215 [128] Suppose, Susima, they were to arrest a

bandit, a criminal, and bring him before the king, saying: 'Sire,

this man is a bandit, a criminal. Impose on him whatever

punishment you wish.' The king would say to them: 'Come, men,

bind this man's arms tightly behind his back with a strong rope,

shave his head, and lead him around from street to street and

from square to square, beating a drum. Then take him out

through the southern gate and to the south of the city cut off his

head.' What do you think, Susima, would that man experience

pain and displeasure on that account?"

"Yes, venerable sir."

"Although that man would experience painand displeasure on

that account, going forth as a thief of the Dhamma in such a well

expounded Dhamma and Discipline as this has results that are

far more painful, far more bitter, and further, it leads to the

nether world. But since you see your transgression as a

transgression and make amends for it in accordance with the

Dhamma, we pardon you for it. For it is growth in the Noble

One's Discipline when one sees one's transgression as a

transgression, makes amends for it in accordance with the Dhamma,

and undertakes future restraint."

71. Aging-and-Death (Jaramarana)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

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

Lord (Buddha) said:

"Bhikkhus, those ascetics or brahmins who do not understand

aging-and-death, its origin, its cessation, and the way leading to

its cessation: 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

aging-and-death, its origin, its cessation, and the way leading to

its cessation: these I consider to be ascetics among ascetics and

brahmins among brahmins, and these venerable ones, by realizing

ing it for themselves with direct knowledge, in this very life enter

and dwell in the goal of asceticism and the goal of brahminhood."

72 Birth, Etc. (Jati adi)
"Bhikkhus, those ascetics or brahmins who do not understand (as before as in 71. for each)

birth ...

existence ...

clinging ...

craving ...

feeling ...

contact ...

the six sense bases ...

name-and-form ...

consciousness...

volitional formations, their origin, their cessation, and the way

leading to their cessation: 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: 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."

73. A Teacher (Satthu)
At Savatthi. "Bhikkhus, one who does not know and see as it

really is aging-and-death, its origin, its cessation, and the way

leading to its cessation, should search for a teacher in order to

know this as it really is. 217 [131]

"Bhikkhus, one who does not know and see as it really is (as before as in 72. for each)

birth ...

existence ...

clinging ...

craving ...

feeling ...

contact ...

the six sense bases ...

name-and-form ...

consciousness ...

volitional formations,

their origin, their cessation, and the way leading to their

cessation, should search for a teacher in order to know this as it

really is."

"Bhikkhus, one who does not know and see as it really is

aging-and-death. . . volitional formations, their origin, their cessation,

and the way leading to their cessation, should practise the training

in order to know this as it really is."

"Bhikkhus, one who does not know and see as it really is agingand-death ... volitional formations, their origin, their cessation,

and the way leading to their cessation, should make an exertion

... [132] arouse a desire ... arouse enthusiasm ... be unremitting

... arouse ardour ... apply energy ... practise perseverance ...

practise mindfulness ... practise clear comprehension ... practise

diligence in order to know this as it really is."

Chapter 2. Abhisamayasamyutta
(Connected Discourses on the Breakthrough)

74. The Fingernail (Nakhasikha)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then

the Lord (Buddha) took up a little bit of soil in his fingernail and

addressed the bhikkhus thus:

"Bhikkhus, what do you think, which is more: the little bit of

soil that I have taken up in my fingernail or this great earth?"

"Venerable sir, the great earth is more. The little bit of soil that

the Lord (Buddha) has taken up in his fingernail is trifling. It does

not amount to a hundredth part, or a thousandth part, or a hundred

thousandth part of the great earth."

"So too, bhikkhus, for a noble disciple, a person accomplished

in view who has made the breakthrough, the suffering that has

been destroyed and eliminated is more, while that which

remains is trifling. 218 The latter does not amount to a hundredth

part, or a thousandth part, or a hundred thousandth part of

the former mass of suffering that has been destroyed and eliminated,

as there is a maximum of seven more lives. Of such great

benefit, bhikkhus, is the breakthrough to the Dhamma, of such

great benefit is it to obtain the vision of the Dhamma." 219

75. The Pond (Pokkharani)
At Savatthi. "Bhikkhus, suppose there was a pond fifty yojanas

long, fifty yojanas wide, and fifty yojanas deep, full of water,

overflowing so that a crow could drink from it, and a man would

draw out some water from it on the tip of a blade of kusa grass.

What do you think, bhikkhus, which is more: the water drawn

out on the tip of the blade of kusa grass or the water in the

pond?" 220

"Venerable sir, the water in the pond is more. The water drawn

out on the tip of the blade of kusa grass is trifling. It does not

amount to a hundredth part, or a thousandth part, or a hundred

thousandth part of the water in the pond."

"So too, bhikkhus, for a noble disciple, aperson accomplished

in view who has made the breakthrough, the suffering that has

been destroyed and eliminated is more, while that which

remains is trifling.... Of such great benefit, bhikkhus, is the

breakthrough to the Dhamma, of such great benefit is it to obtain

the vision of the Dhamma."

76. Water at the Confluence (1) (Sambhejjaudaka1)
At Savatthi. "Bhikkhus, suppose that in the place where

these great rivers meet and converge — that is, the Ganges, the

Yamuna, the Aciravati, the Sarabhu, and the Mahi — a man

would draw out two or three drops of water. What do you think,

bhikkhus, which is more: these two or three drops of water that

have been drawn out or the water at the confluence?"

"Venerable sir, the water at the confluence is more. The two or

three drops of water that have been drawn out are trifling. They

do not amount to a hundredth part, or a thousandth part, or a

hundred thousandth part of the water at the confluence."

"So too, bhikkhus, for a noble disciple ... of such great benefit

is it to obtain the vision of the Dhamma."

77. Water at the Confluence (2) (Sambhejjaudaka1)
At Savatthi. "Bhikkhus, suppose that in the place where these

great rivers meet and converge — that is, the Ganges, the

Yamuna, the Aciravati, the Sarabhu, and the Mahi — their water

would be destroyed and eliminated except for two or three

drops. What do you think, bhikkhus, which is more: the water at

the confluence that has been destroyed and eliminated or the two

or three drops of water that remain?"

"Venerable sir, the water at the confluence that has been

destroyed and eliminated is more. The two or three drops of

water that remain are trifling. They do not amount to a

hundredth part, or a thousandth part, or a hundred thousandth part

of the water that has been destroyed and eliminated."

"So too, bhikkhus, for a noble disciple ... of such great benefit

is it to obtain the vision of the Dhamma."

78. The Earth (1) (Pathavi1)
At Savatthi. [136] "Bhikkhus, suppose that a man would place

seven little balls of clay the size of jujube kernels on the great

earth. What do you think, bhikkhus, which is more: those seven

little balls of clay the size of jujube kernels that have been placed

there or the great earth?"

"Venerable sir, the great earth is more. The seven little balls of

clay the size of jujube kernels are trifling. They do not amount to

a hundredth part, or a thousandth part, or a hundred thousandth

part of the great earth."

"So too, bhikkhus, for a noble disciple ... of such great benefit

is it to obtain the vision of the Dhamma."

79. The Earth (2) (Pathavi2)
At Savatthi. "Bhikkhus, suppose that the great earth would be

destroyed and eliminated except for seven little balls of clay the

size of jujube kernels. What do you think, bhikkhus, which is

more: the great earth that has been destroyed and eliminated or

the seven little balls of clay the size of jujube kernels that

remain?"

"Venerable sir, the great earth that has been destroyed and

eliminated is more. The seven little balls of clay the size of jujube

kernels that remain are trifling. They do not amount to a

hundredth part, or a thousandth part, or a hundred thousandth part

of the great earth that has been destroyed and eliminated."

"So too, bhikkhus, for a noble disciple ... of such great benefit

is it to obtain the vision of the Dhamma."

80. The Ocean (1) (Samudda1)
At Savatthi. "Bhikkhus, suppose that a man would draw out two

or three drops of water from the great ocean. What do you think.

bhikkhus, which is more: the two or three drops of water that

have been drawn out or the water in the great ocean?"

"Venerable sir, the water in the great ocean is more. The two or

three drops of water that have been drawn out are trifling. They

do not amount to a hundredth part, or a thousandth part, or a

hundred thousandth part of the water in the great ocean."

"So too, bhikkhus, for a noble disciple ... of such great benefit

is it to obtain the vision of the Dhamma."

81. The Ocean (2)
At Savatthi. "Bhikkhus, suppose that the great ocean would be

destroyed and eliminated except for. two or three drops of water.

What do you think, bhikkhus, which is more: the water in the

great ocean that has been destroyed and eliminated or the two or

three drops of water that remain?"

"Venerable sir, the water in the great ocean that has been

destroyed and eliminated is more. The two or three drops of

water that remain are trifling. They do not amount to a hundredth

part, or a thousandth part, or a hundred thousandth part of the

water in the great ocean that has been destroyed and eliminated."

"So too, bhikkhus, for a noble disciple ... of such great benefit

is it to obtain the vision of the Dhamma."

82. The Mountain (1) (Pabbata1)
At Savatthi. "Bhikkhus, suppose that a man would place on the

Himalayas, the king of mountains, seven grains of gravel the size

of mustard seeds. What do you think, bhikkhus, which is more:

the seven grains of gravel the size of mustard seeds that have

been placed there or the Himalayas, the king of mountains?"

"Venerable sir, the Himalayas, the king of mountains, is more.

The seven grains of gravel the size of mustard seeds are trifling.

[138] They do not amount to a hundredth part, or a thousandth

part, or a hundred thousandth part of the Himalayas, the king of

mountains.

"So too, bhikkhus, for a noble disciple ... of such great benefit

is it to obtain the vision of the Dhamma."

83. The Mountain (2) (Pabbata2)
At Savatthi. "Bhikkhus, suppose that the Himalayas, the king of

mountains, would be destroyed and eliminated except for seven

grains of gravel the size of mustard seeds. What do you think,

bhikkhus, which is more: the portion of the Himalayas, the king

of mountains, that has been destroyed and eliminated or the

seven grains of gravel the size of mustard seeds that remain?"

"Venerable sir, the portion of the Himalayas, the king of

mountains, that has been destroyed and eliminated is more. The

seven grains of gravel the size of mustard seeds that remain are

trifling. They do not amount to a hundredth part, or a thousandth

part, or a hundred thousandth part of the portion of the

Himalayas, the king of mountains, that has been destroyed and

eliminated."

"So too, bhikkhus, for a noble disciple, a person accomplished

in view who has made the breakthrough, the suffering that has

been destroyed and eliminated is more, while that which

remains is trifling. The latter does not amount to a hundredth

part, or a thousandth part, or a hundred thousandth part of the

former mass of suffering that has been destroyed and eliminated,

as there is a maximum of seven more lives. Of such great benefit,

bhikkhus, is the breakthrough to the Dhamma, of such great benefit

is it to obtain the vision of the Dhamma."

84. The Mountain (3) (Pabbata3)
At Savatthi. "Bhikkhus, suppose that a man would place on

Sineru, 221 the king of mountains, seven grains of gravel the size

of mung beans. What do you think, bhikkhus, which is more: the

seven grains of gravel the size of mung beans that have been

placed there or Sineru, the king of mountains?"

"Venerable sir, Sineru, the king of mountains, is more. The

seven grains of gravel the size of mung beans are trifling. They

do not amount to a hundredth part, or a thousandth part, or a

hundred thousandth part of Sineru, the king of mountains."

"So too, bhikkhus, the achievements of ascetics, brahmins, and

wanderers of other sects do not amount to a hundredth part, or a

thousandth part, or a hundred thousandth part of the achievement

of a noble disciple, a person accomplished in view who has

made the breakthrough. So great in achievement, bhikkhus, is a

person accomplished in view, so great in direct knowledge."

3. Dhatusamyutta
(Connected Discourses on Elements )

1. Diversity (Nanattavaggo sans. Nanatv-varg)
(Internal Pentad)

85. Diversity of Elements (Dhatunanatta sans. Dhatu-nanatv)
(18 nos. Dhatu/Elements)

At Savatthi. "Bhikkhus, I will teach you the diversity of elements. 223

Listen to that and attend closely, I will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha)

said this:

"And what, bhikkhus, is the diversity of elements?

The eye element, form element, eye-consciousness element;

the ear element, sound element, ear-consciousness element;

the nose element, odour element, nose-consciousness element;

the tongue element, taste element, tongue-consciousness element;

the body element, tactile-object element, body-consciousness element;

the mind element, mental-phenomena element, mind-consciousness element.

This, bhikkhus, is called the diversity of elements." 224

86. Diversity of Contacts (Phassananatta sans. Sparsh-nanatv)
(6 nos. contacts)

At Savatthi. "Bhikkhus, it is in dependence on the diversity of

elements that there arises the diversity of contacts. And what,

bhikkhus, is the diversity of elements? The eye element, the ear

element, the nose element, the tongue element, the body element,

the mind element. This is called the diversity of elements.

"And how is it, bhikkhus, that in dependence on the diversity

of elements there arises the diversity of contacts? In dependence

on the eye element there arises eye-contact; in dependence on the

ear element there arises ear-contact; in dependence on the nose

element there arises nose-contact; [141] in dependence on the

tongue element there arises tongue-contact; in dependence on

the body element there arises body-contact; in dependence on

the mind element there arises mind-contact. 225 It is in this way,

bhikkhus, that in dependence on the diversity of elements there

arises the diversity of contacts."

87. Not Diversity of Contacts (Nophassananatta sans. Na-sparsh-nanatv)
At Savatthi. "Bhikkhus, it is in dependence on the diversity of elements

that there arises the diversity of contacts. The diversity of

elements does not arise in dependence on the diversity of contacts.

"And what, bhikkhus, is the diversity of elements? The eye element

. . . the mind element. This is called the diversity of elements.

"And how is it, bhikkhus, that in dependence on the diversity

of elements there arises the diversity of contacts; that the diversity

of elements does not arise in dependence on the diversity of contacts?

"In dependence on the eye element there arises eye-contact; the

eye element does not arise in dependence on eye-contact.... In

dependence on the mind element there arises mind-contact; the

mind element does not arise in dependence on mind-contact. 226

It is in this way, bhikkhus, that in dependence on the diversity of

elements there arises the diversity of contacts; that the diversity

of elements does not arise in dependence on the diversity of

contacts."

88. Diversity of Feelings (1) (Vedanananatta1 sans Vedana-nanatv)
At Savatthi. "Bhikkhus, 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.

"And what, bhikkhus, is the diversity of elements? [142] The

eye element ... the mind element. This is called the diversity of

elements.

"And how is it, bhikkhus, that in dependence on the diversity

of elements there arises the diversity of contacts; that in dependence

on the diversity of contacts there arises the diversity of feelings?

In dependence on the eye element there arises eye-contact;

in dependence on eye-contact there arises feeling born of eye-contact.

In dependence on the ear element there arises ear-contact;

in dependence on ear-contact there arises feeling born of

ear-contact. In dependence on the nose element there arises nose-contact;

in dependence on nose-contact there arises feeling borr

of nose-contact. In dependence on the tongue element there arises

tongue-contact; in dependence on tongue-contact there arises

feeling born of tongue-contact. In dependence on the body element

there arises body-contact; in dependence on body-contact

there arises feeling born of body-contact. In dependence on the

mind element there arises mind-contact; in dependence on mind-contact

there arises feeling born of mind-contact.

“It is in this way, bhikkhus, that in dependence on the diversity

of elements there arises the diversity of contacts; that in

dependence on the diversity of contacts there arises the diversity

of feelings."

89. Diversity of Feelings (2) (Vedanananatta2 sans Vedana-nanatv)
At Savatthi. "Bhikkhus, 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. The diversity of contacts does not arise in dependence

on the diversity of feelings; the diversity of elements does not

arise in dependence on the diversity of contacts.

"And what, bhikkhus, is the diversity of elements? The eye element

. . . the mind element. This is called the diversity of elements.

"And how is it, bhikkhus, that in dependence on the diversity

of elements there arises the diversity of contacts; that in dependence

on the diversity of contacts there arises the diversity of feelings?

That the diversity of contacts does not arise in dependence

on the diversity of feelings; that the diversity of elements does

not arise in dependence on the diversity of contacts?

"In dependence on the eye element there arises eye-contact; in

dependence on eye-contact there arises feeling born of eye-contact.

Eye-contact does not arise in dependence on feeling born of

eye-contact; [143] the eye element does not arise in dependence

on eye-contact.. .. In dependence on the mind element there arises

mind-contact; in dependence on mind-contact there arises feeling

born of mind-contact. Mind-contact does not arise in dependence

on feeling born of mind-contact; the mind element does not arise

in dependence on mind-contact.

"It is in this way, bhikkhus, that in dependence on the diversity

of elements there arises the diversity of contacts ... the diversity of

elements does not arise in dependence on the diversity of contacts."

(External Pentad)

90. Diversity of External Elements (Bahiradhatunanatta sans. Bhahira-dhatu-nanatv)
At Savatthi. "Bhikkhus, I will teach you the diversity of elements.

Listen to that and attend closely, I will speak....

"And what, bhikkhus, is the diversity of elements? The form

element, the sound element, the odour element, the taste element,

the tactile-object element, the mental-phenomena element.

This, bhikkhus, is called the diversity of elements."

91. Diversity of Perceptions (Sannananatta sans. Sangya-nanatv)
At Savatthi. "Bhikkhus, it is in dependence on the diversity of

elements that there arises the diversity of perceptions; in dependence

on the diversity of perceptions that there arises the diversity

ty of intentions; in dependence on the diversity of intentions that

there arises the diversity of desires; in dependence on the diversity

sity of desires that there arises the diversity of passions; in

dependence on the diversity of passions that there arises the

diversity of quests.

"And what, bhikkhus, is the diversity of elements? The form

element ... the mental-phenomena element. This, bhikkhus, is

called the diversity of elements. [144]

"And how is it, bhikkhus, that in dependence on the diversity

of elements there arises the diversity of perceptions ... that in

dependence on the diversity of passions there arises the diversity

ty of quests?

"In dependence on the form element there arises perception of

form; in dependence on perception of form there arises intention

regarding form; in dependence on intention regarding form there

arises desire for form; in dependence on desire for form there

arises passion for form; in dependence on passion for form there

arises the quest for form.... 227

"In dependence on the mental-phenomena element there arises

perception of mental phenomena; in dependence on perception

of mental phenomena there arises intention regarding mental

phenomena; in dependence on intention regarding mental

phenomena there arises desire for mental phenomena; in dependence

on desire for mental phenomena there arises passion for

mental phenomena; in dependence on passion for mental

phenomena there arises the quest for mental phenomena.

"It is in this way, bhikkhus, that in dependence on the diversity

sity of elements there arises the diversity of perceptions ... that in

dependence on the diversity of passions there arises the diversity

of quests."

92. Not Diversity of Quests (Nopariyesenananatta sans. Na-pariyesana-nanatv)
At Savatthi. "Bhikkhus, it is in dependence on the diversity of

elements that there arises the diversity of perceptions ... (as in

preceding sutta) ... in dependence on the diversity of passions that

there arises the diversity of quests. The diversity of passions does

not arise in dependence on the diversity of quests; the

diversity of desires does not arise in dependence on the diversity

of passions; the diversity of intentions does not arise in dependence

ence on the diversity of desires; the diversity of perceptions does

not arise in dependence on the diversity of intentions; the diversity

sity of elements does not arise in dependence on the diversity of

perceptions. 228

"And what, bhikkhus, is the diversity of elements? The form

element ... the mental-phenomena element. This, bhikkhus, is

called the diversity of elements.

"And how is it, bhikkhus, that in dependence on the diversity

of elements there arises the diversity of perceptions ... that in

dependence on the diversity of passions there arises the diversity

of quests? That the diversity of passions does not arise in dependence

ence on the diversity of quests ... that the diversity of elements

does not arise in dependence on the diversity of perceptions?

"In dependence on the form element there arises perception of

form; [... in dependence on passion for form there arises the

quest for form. Passion for form does not arise in dependence on

the quest for form; desire for form does not arise in dependence

on passion for form; intention regarding form does not arise in

dependence on desire for form; perception of form does not arise

in dependence on intention regarding form; the form element

does not arise in dependence on perception of form.] ...229

"In dependence on the mental-phenomena element there arises

perception of mental phenomena; [146] ... in dependence on passion

sion for mental phenomena there arises the quest for mental

phenomena. Passion for mental phenomena does not arise in

dependence on the quest for mental phenomena ... the

mental-phenomena element does not arise in dependence on perception

of mental phenomena.

"It is in this way, bhikkhus, that in dependence on the diversity

sity of elements there arises the diversity of perceptions. . . that in

dependence on the diversity of passions there arises the diversity

of quests. That the diversity of passions does not arise in dependence

ence on the diversity of quests. . . that the diversity of elements

does not arise in dependence on the diversity of perceptions."

93. Diversity of External Contacts (1) (Bahiraphassananatta1 sans. Bahira-sparsh-nanatv)
At Savatthi. "Bhikkhus, it is in dependence on the diversity of

elements that there arises the diversity of perceptions; in dependence

on the diversity of perceptions that there arises the diversity

of intentions; in dependence on the diversity of intentions that

there arises the diversity of contacts; in dependence on the diversity

sity of contacts that there arises the diversity of feelings; in

dependence on the diversity of feelings that there arises the

diversity of desires; in dependence on the diversity of desires

that there arises the diversity of passions; in dependence on the

diversity of passions that there arises the diversity of quests; in

dependence on the diversity of quests that there arises the diversity

of gains. 230

"And what, bhikkhus, is the diversity of elements? The form

element ... the mental-phenomena element. This, bhikkhus, is

called the diversity of elements.

"And how is it, bhikkhus, that in dependence on the diversity

of elements [147] there arises the diversity of perceptions ... that

in dependence on the diversity of quests there arises the diversity

of gains?

"In dependence on the form element there arises perception of

form; in dependence on perception of form there arises intention

regarding form; in dependence on intention regarding form there

arises contact with form; in dependence on contact with form

there arises feeling born of contact with form; in dependence on

feeling born of contact with form there arises desire for form; in

dependence on desire for form there arises passion for form; in

dependence on passion for form there arises the quest for form; in

dependence on the quest for form there arises the gain of form....

"In dependence on the mental-phenomena element there arises

perception of mental phenomena; in dependence on perception

of mental phenomena there arises intention regarding mental

phenomena ... contact with mental phenomena ... feeling born

of contact with mental phenomena. . . desire for mental phenomena

... passion for mental phenomena ... the quest for mental

phenomena; in dependence on the quest for mental phenomena

there arises the gain of mental phenomena.

"It is in this way, bhikkhus, that in dependence on the diversity

of elements there arises the diversity of perceptions. . . that in

dependence on the diversity of quests there arises the diversity

of gains."

94. Diversity of External Contacts (2) (Bahiraphassananatta2 sans. Bahira-sparsh-nanatv)
At Savatthi. "Bhikkhus, it is in dependence on the diversity of

elements that there arises the diversity of perceptions ... (as

in the preceding sutta) ... in dependence on the diversity of quests

that there arises the diversity of gains. The diversity of quests

does not arise in dependence on the diversity of gains; the diversity

of passions does not arise in dependence on the diversity of

quests ... the diversity of elements does not arise in dependence

on the diversity of perceptions.

"And what, bhikkhus, is the diversity of elements? The form

element ... the mental-phenomena element. This, bhikkhus, is

called the diversity of elements.

"And how is it, bhikkhus, that in dependence on the diversity

of elements there arises the diversity of perceptions ... that in

dependence on the diversity of quests there arises the diversity

of gains? That the diversity of quests does not arise in dependence

on the diversity of gains ... that the diversity of elements

does not arise in dependence on the diversity of perceptions?

"In dependence on the form element there arises perception of

form ... in dependence on the mental-phenomena element there

arises perception of mental phenomena ... in dependence on the

quest for mental phenomena there arises the gain of mental

phenomena. The quest for mental phenomena does not arise in

dependence on the gain of mental phenomena; passion for

mental phenomena does not arise in dependence on the quest for

mental phenomena; [149] desire for mental phenomena does not

arise in dependence on passion for mental phenomena; feeling

born of contact with mental phenomena does not arise in

dependence on desire for mental phenomena; contact with

mental phenomena does not arise in dependence on feeling born of

contact with mental phenomena; intention regarding mental

phenomena does not arise in dependence on contact with mental

phenomena; perception of mental phenomena does not arise in

dependence on intention regarding mental phenomena; the

mental-phenomena element does not arise in dependence on

perception of mental phenomena.

"It is in this way, bhikkhus, that in dependence on the

diversity of elements there arises the diversity of perceptions. . . that in

dependence on the diversity of quests there arises the diversity

of gains; that the diversity of quests does not arise in dependence

on the diversity of gains ... that the diversity of elements does

not arise in dependence on the diversity of perceptions."

95. Seven Elements
At Savatthi. "Bhikkhus, there are these seven elements.

What seven? The light element, the beauty element, the base of

the infinity of space element, the base of the infinity of

consciousness element, the base of nothingness element, the base of

neither-perception-nor-nonperception element, the cessation of

perception and feeling element. These are the seven elements." 231

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

"Venerable sir, as to the light element . . . the cessation of perception

and feeling element: in dependence on what are these elements

discerned?"

"Bhikkhu, the light element is discerned in dependence on

darkness. The beauty element is discerned in dependence on

foulness. The base of the infinity of space element is discerned in

dependence on form. The base of the infinity of consciousness

element is discerned in dependence on the base of the infinity of

space. The base of nothingness element is discerned in dependence

on the base of the infinity of consciousness. The base of

neither-perception-nor-nonperception element is discerned in

dependence on the base of nothingness. The cessation of perception

and feeling element is discerned in dependence on cessation." 232

"But, venerable sir, as to the light element . . . the cessation of

perception and feeling element: how is the attainment of these

elements to be attained?"

"The light element, the beauty element, the base of the infinity

of space element, the base of the infinity of consciousness

element, [151] and the base of nothingness element: these elements

are to be attained as attainments with perception. The base of

neither-perception-nor-nonperception element: this element is to be

attained as an attainment with a residue of formations(sankhara sans. sanskar). 233

The cessation of perception and feeling element: this element is to be

attained as an attainment of cessation."

96. With a Source (Sa-nidana)
At Savatthi. "Bhikkhus, sensual thought arises with a source, not

without a source; thought of ill will arises with a source, not

without a source; thought of harming arises with a source, not

without a source. And how is this so?

"In dependence on the sensuality element there arises sensual

perception; 234 in dependence on sensual perception there arises

sensual intention; in dependence on sensual intention there arises

sensual desire; in dependence on sensual desire there arises sensual

passion; in dependence on sensual passion there arises a

sensual quest. Engaged in a sensual quest, the uninstructed

worldling conducts himself wrongly in three ways — with body,

speech, and mind.

"In dependence on the ill will element there arises perception

of ill will; 235 in dependence on perception of ill will there arises

intention of ill will; in dependence on intention of ill will there

arises desire [driven by] ill will; in dependence on desire [driven

by] ill will there arises passion [driven by] ill will; in dependence

on passion [driven by] ill will there arises a quest [driven by] ill

will. Engaged in a quest [driven by] ill will, the uninstructed

worldling conducts himself wrongly in three ways — with body,

speech, and mind.

"In dependence on the harmfulness element there arises

perception of harming; 236 in dependence on perception of harming

there arises intention to harm; in dependence on intention to

harm there arises desire to harm; in dependence on desire to

harm there arises passion to harm; in dependence on passion to

harm there arises a quest to harm. Engaged in a quest to harm,

[152] the uninstructed worldling conducts himself wrongly in

three ways — with body, speech, and mind.

"Suppose, bhikkhus, a man would drop a blazing grass torch

into a thicket of dry grass. If he does not quickly extinguish it

with his hands and feet, the creatures living in the grass and

wood will meet with calamity and disaster. So too, if any ascetic

or brahmin does not quickly abandon, dispel, obliterate, and

annihilate the unrighteous perceptions that have arisen in him,

he dwells in suffering in this very life, with vexation, despair,

and fever; and with the breakup of the body, after death, a bad

destination may be expected for him.

"Bhikkhus, thought of renunciation arises with a source, not

without a source; thought of non-ill will arises with a source, not

without a source; thought of harmlessness arises with a source,

not without a source. And how is this so?

"In dependence on the renunciation element there arises

perception of renunciation; 237 in dependence on perception of

renunciation there arises intention of renunciation; in dependence

on intention of renunciation there arises desire for renunciation

ation; in dependence on desire for renunciation there arises passion

sion for renunciation; in dependence on passion for renunciation

there arises a quest for renunciation. Engaged in a quest for

renunciation, the instructed noble disciple conducts himself

rightly in three ways — with body, speech, and mind.

"In dependence on the non-ill will element there arises perception

tion of non-ill will; 238 in dependence on perception of non-ill will

there arises intention of non-ill will; in dependence on intention

of non-ill will there arises desire [guided by] non-ill will; in

dependence on desire [guided by] non-ill will there arises passion

[guided by] non-ill will; in dependence on passion [guided

by] non-ill will there arises a quest [guided by] non-ill will.

Engaged in a quest [guided by] non-ill will, the instructed noble

disciple conducts himself rightly in three ways — with body, speech, and mind.

"In dependence on the harmlessness element there arises

perception of harmlessness; 239 [153] in dependence-on perception of

harmlessness there arises intention of harmlessness; in dependence

on intention of harmlessness there arises desire for

harmlessness; in dependence on desire for harmlessness there arises

passion for harmlessness; in dependence on passion for

harmlessness there arises a quest for harmlessness. Engaged in a quesl

for harmlessness, the instructed noble disciple conducts himself

rightly in three ways — with body, speech, and mind.

"Suppose, bhikkhus, a man would drop a blazing grass torch

into a thicket of dry grass. If he quickly extinguishes it with his

hands and feet, the creatures living in the grass and wood will

not meet with calamity and disaster. So too, if any ascetic or

brahmin quickly abandons, dispels, obliterates, and annihilates

the unrighteous perceptions that have arisen in him, he dwells

happily in this very life, without vexation, despair, and fever;

and with the breakup of the body, after death, a good destination

may be expected for him."

97. The Brick Hall (Ginjakavasatha)
On one occasion the Lord (Buddha) was dwelling at Natika in the

Brick Hall. There the Lord (Buddha) addressed the bhikkhus thus;

"Bhikkhus!"

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

this;

"Bhikkhus, in dependence on an element there arises a perception

tion, there arises a view, there arises a thought." 240

When this was said, the Venerable Saddha Kaccayana said to

the Lord (Buddha): "Venerable sir, when, in regard to those who are

not perfectly enlightened, the view arises. These are Perfectly

Enlightened Ones, in dependence on what is this view discerned?" 241

"Mighty, Kaccayana, is this element, the element of ignorance.

In dependence on an inferior element, Kaccayana, there

arises an inferior perception, an inferior view, inferior thought,

inferior volition, inferior longing, an inferior wish, an inferior

person, inferior speech. He explains, teaches, proclaims, establishes, discloses, analyses, and elucidates the inferior. His rebirth,

I say, is inferior.

"In dependence on a middling element, Kaccayana, there arises

a middling perception, a middling view, middling thought,

middling volition, middling longing, a middling wish, a middling

person, middling speech. He explains, teaches, proclaims,

establishes, discloses, analyses, and elucidates the middling. His

rebirth, I say, is middling.

"In dependence on a superior element, Kaccayana, there arises

a superior perception, a superior view, superior thought, superior

volition, superior longing, a superior wish, a superior person,

superior speech. He explains, teaches, proclaims, establishes,

discloses, analyses, and elucidates the superior. His rebirth, I say, is

superior."

98. Inferior Disposition (Hinadhimuttika)
At Savatthi. "Bhikkhus, it is by way of elements that beings come

together and unite. Those of an inferior disposition come together

and unite with those of an inferior disposition; those of a good

disposition come together and unite with those of a good disposition.

242 In the past, by way of elements, beings came together

and united.... In the future, too, by way of elements, beings will

come together and unite.... [155] Now too, at present, by way of

elements, beings come together and unite. Those of an inferior

disposition come together and unite with those of an inferior

disposition; those of a good disposition come together and unite

with those of a good disposition."

99. Walking Back and Forth (Cankama sans. Cankraman)
On one occasion the Lord (Buddha) was dwelling at Rajagaha on

Mount Vulture Peak. Now on that occasion, not far from the

Lord (Buddha), the Venerable Sariputta was walking back and forth

with a number of bhikkhus; the Venerable Mahamoggallana ...

the Venerable Mahakassapa ... the Venerable Anuruddha ... the

Venerable Punna Mantaniputta ... the Venerable Upali ... the

Venerable Ananda was walking back and forth with a number of

bhikkhus. And not far from the Lord (Buddha), Devadatta too was

walking back and forth with a number of bhikkhus.

Then the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, do you see Sariputta walking back and forth with a

number of bhikkhus?" 243

"Yes, venerable sir."

"All those bhikkhus are of great wisdom. Do you see

Moggallana walking back and forth with a number of bhikkhus?"

"Yes, venerable sir."

"All those bhikkhus have great spiritual power. Do you see

Kassapa walking back and forth with a number of bhikkhus?"

[156]

"Yes, venerable sir."

"All those bhikkhus are proponents of the ascetic practices. Do

you see Anuruddha walking back and forth with a number of

bhikkhus?"

"Yes, venerable sir."

"All those bhikkhus possess the divine eye. Do you see Purna

Mantaniputta walking back and forth with a number of

bhikkhus?"

"Yes, venerable sir."

"All those bhikkhus are speakers on the Dhamma. Do you see

Upali walking back and forth with a number of bhikkhus?"

"Yes, venerable sir."

"All those bhikkhus are upholders of the Discipline. Do you

see Ananda walking back and forth with a number of bhikkhus?"

"Yes, venerable sir."

"All those bhikkhus are highly learned. Do you see Devadatta

walking back and forth with a number of bhikkhus?"

"Yes, venerable sir."

"All those bhikkhus have evil wishes.

"Bhikkhus, it is by way of elements that beings come together

and unite. Those of an inferior disposition come together and

unite with those of an inferior disposition; those of a good

disposition come together and unite with those of a good disposition.

In the past they did so, in the future they will do so,

and now at present they do so too."

100. Suttas With Verses
At Savatthi. 244 "Bhikkhus, it is by way of elements that beings

come together and unite: those of an inferior disposition come

together and unite with those of an inferior disposition. In the

past they did so, in the future they will do so, and now at present

they do so too.

"Just as excrement comes together and unites with excrement,

urine with urine, spittle with spittle, pus with pus, and blood

with blood, so too, bhikkhus, it is by way of elements that beings

come together and unite: those of an inferior disposition come

together and unite with those of an inferior disposition. In the

past they did so, in the future they will do so, and now at present

they do so too. [158]

"Bhikkhus, it is by way of elements that beings come together

and unite: those of a good disposition come together and unite

with those of a good disposition. In the past they did so, in the

future they will do so, and now at present they do so too.

"Just as milk comes together and unites with milk, oil with oil,

ghee with ghee, honey with honey, and molasses with molasses,

so too, bhikkhus, it is by way of elements that beings come

together and unite: those of a good disposition come together

and unite with those of a good disposition. In the past they did

so, in the future they will do so, and now at present they do so too."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"From association the woods of lust is born, 245

By nonassociation the woods is cut.

Just as one who has mounted a wooden plank

Would sink upon the mighty sea.

So one of virtuous living sinks

By consorting with a lethargic person.

"Thus one should avoid such a person —

One lethargic, devoid of energy.

Keep company with the wise.

With resolute meditators,

With the noble ones who dwell secluded.

Their energy constantly aroused."

101. Lacking Faith (Assaddha-samsandana )
At Savatthi. "Bhikkhus, it is by way of elements that beings come

together and unite. Those lacking faith come together and unite

with those lacking faith, the shameless with the shameless, those

unafraid of wrongdoing with those unafraid of wrongdoing, the

unlearned with the unlearned, the lazy with the lazy, the

muddle-minded with the muddle-minded, the unwise with the

unwise. In the past it was so; in the future it will be so; and

now too at present it is so.

"Bhikkhus, it is by way of elements that beings come together

and unite. Those having faith come together and unite with those

having faith, those having a sense of shame with those having a

sense of shame, those afraid of wrongdoing with those afraid of

wrongdoing, the learned with the learned, the energetic with the

energetic, the mindful with the mindful, the wise with the wise.

In the past it was so; in the future it will be so; and now too at

present it is so."

102. Rooted in those Lacking Faith (Assaddha-mulaka)
(i)

"Bhikkhus, it is by way of elements that beings come together

and unite. [161] Those lacking faith come together and unite with

those lacking faith, the shameless with the shameless, the unwise

with the unwise. Those having faith come together and unite

with those having faith, those having a sense of shame with those

having a sense of shame, the wise with the wise. In the past it was

so; in the future it will be so; and now too at present it is so."

(The next four parts of this sutta substitute the following in the second

place, instead of "the shameless," and "those having a sense of shame":)

(ii) those unafraid of wrongdoing, those afraid of wrongdoing;

(iii) the unlearned, the learned; [162]

(iv) the lazy, the energetic;

(v) the muddle-minded, the mindful.

103. Rooted in the Shameless (Ahirika-mulaka)
(i)

Bhikkhus, it is by way of elements that beings come together

and unite. The shameless come together and unite with the

shameless, [163] those unafraid of wrongdoing with those

unafraid of wrongdoing, the unwise with the unwise. Those having

a sense of shame come together and unite with those having

a sense of shame, those afraid of wrongdoing with those afraid of

wrongdoing, the wise with the wise. [In the past it was so; in the

future it will be so; and now too at present it is so.]"

(The next three parts of this sutta substitute the following in the second

ond place, instead of "those unafraid of wrongdoing," and "those afraid

of wrongdoing":)

(ii) the unlearned, the learned;

(iii) the lazy, the energetic;

(iv) the muddle-minded, the mindful.

104. Rooted in those Unafraid of Wrongdoing (Anottappa-mulaka)
(i)

"Bhikkhus, it is by way of elements that beings come

together and unite. Those unafraid of wrongdoing come together

and unite with those unafraid of wrongdoing, the unlearned

with the unlearned, the unwise with the unwise. Those afraid of

wrongdoing come together and unite with those afraid of wrong doing,

the learned with the learned, the wise with the wise. In the

past it was so; in the future it will be so; and now too at present

it is so."

(The next two parts of this sutta substitute the following in the second

place, instead of "the unlearned," and "the learned":)

(ii) the lazy, the energetic;

(iii) the muddle-minded, the mindful.

105. Rooted in the Unlearned (Appassuta-mulaka)
(i)

"Bhikkhus, it is by way of elements that beings come together

and unite. The unlearned come together and unite with the

unlearned, the lazy with the lazy, the unwise with the unwise.

The learned come together and unite with the learned, the

energetic [165] with the energetic, the wise with the wise. In the past

it was so; in the future it will be so; and now too at present it is so."

(ii)

"The unlearned come together and unite with the unlearned, the

muddle-minded with the muddle-minded, the unwise with the

unwise. The learned come together and unite with the learned,

the mindful with the mindful, the wise with the wise. In the past

it was so; in the future it will be so; and now too at present it is so."

106. Rooted in the Lazy (Kusitamulaka)
"Bhikkhus, it is by way of elements that beings come together

and unite. The lazy come together and unite with the lazy, the

muddle-minded with the muddle-minded, the unwise with the

unwise. The energetic come together and unite with the energetic

getic, the mindful with the mindful, the wise with the wise. In the

past it was so; in the future it will be so; and now too at present

it is so."

107. Unconcentrated (Asamahita)
At Savatthi. "Bhikkhus, it is by way of elements that beings come

together and unite. Those lacking faith come together and unite

with those lacking faith, the shameless with the shameless, those

unafraid of wrongdoing with those unafraid of wrongdoing, the

unconcentrated with the unconcentrated, the unwise with the

unwise.

"Those having faith come together and unite with those having

faith, those having a sense of shame with those having a sense of

shame, those afraid of wrongdoing with those afraid of wrong doing,

the concentrated with the concentrated, the wise with the

wise."

108. Immoral (Dussila sans. Dush-sheel)
(As above, except that "the unconcentrated" and "the concentrated" are

replaced by "the immoral" and "the virtuous," respectively.)

109. The Five Training Rules (Pancasikkhapada sans. Panch-Shiksha-pada)
At Savatthi. "Bhikkhus, it is by way of elements that beings come

together and unite. Those who destroy life come together and

unite with those who destroy life; those who take what is not

given ... who engage in sexual misconduct ... who speak falsehood

. . . who indulge in wine, liquor, and intoxicants that cause

negligence come together and unite with those who so indulge.

"Those who abstain from the destruction of life come together

and unite with those who abstain from the destruction of life;

those who abstain from taking what is not given. . . from sexual

misconduct. . . from false speech. . . from wine, liquor, and intoxicants

that cause negligence come together and unite with those

who so abstain."

110. Seven Courses of Kamma (Sattakammapatha sans. Sapt-karma-path)
At Savatthi. "Bhikkhus, it is by way of elements that beings come

together and unite. Those who destroy life come together and

unite with those who destroy life; those who take what is not

given ... who engage in sexual misconduct ... who speak falsehood

... who speak divisively ... who speak harshly ... who

indulge in idle chatter come together and unite with those who

so indulge.

"Those who abstain 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

come together and unite with those who so abstain."

111. Ten Courses of Kamma (Dasakammapatha sans. Dash-karma-path)
At Savatthi. "Bhikkhus, it is by way of elements that beings

come together and unite. Those who destroy life come together

and unite with those who destroy life; those ... (as above, continuing:)

. . . who are covetous. . . who bear ill will ... of wrong view

come together and unite with those of wrong view.

"Those who abstain from the destruction of life ... (as above)

who are uncovetous ... without ill will ... of right view come

together and unite with those of right view."

112. The Eightfold Path (Atthangika sans. Ashtangik)
At Savatthi. "Bhikkhus, it is by way of elements that beings come

together and unite. Those of wrong view come together and

unite with those of wrong view; those of wrong intention ...

wrong speech ... wrong action ... wrong livelihood ... wrong

effort ... wrong mindfulness ... wrong concentration come

together and unite with those, of wrong concentration.

"Those of right view come together and unite with those of right

view; those of right intention. . . right speech. . . right action. . . right

livelihood ... right effort ... right mindfulness ... right concentration

come together and unite with those of right concentration."

113. Ten Factors (Dasanga sans. Dash-anga)
At Savatthi. "Bhikkhus, it is by way of elements that beings come

together and unite. Those of wrong view ... (as above)

wrong concentration ... wrong knowledge ... wrong liberatior

come together and unite with those of wrong liberation.

"Those of right view ... (as above) right concentration ... right

knowledge ... right liberation come together and unite with

those of right liberation." 246

4. The Fourth Section (Catutthavaggo sans. Caturtha-varg)
(The Four Elements)

114. Four Elements (Catudhatu)
On one occasion the Lord (Buddha) was dwelling at Savatthi in

Jeta's Grove, Anathapindika's Park....

"Bhikkhus, there are these four elements. What four? The earth

element, the water element, the heat element, the air element.

These are the four elements." 247

115. Before My Enlightenment (Pubbesambodha sans. Poorva-Sambodhi)
At Savatthi. "Bhikkhus, before my enlightenment, while I

was still a bodhisatta, not yet perfectly enlightened, it occurred to

me: 'What is the gratification, what is the danger, what is the

escape in the case of the earth element? What is the gratification,

what is the danger, what is the escape in the case of the water element

... the heat element ... the air element?'

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

arise in dependence on the earth element: this is the gratification

in the earth element. That the earth element is impermanent, suffering,

and subject to change: this is the danger in the earth element.

The removal and abandonment of desire and lust for the

earth element: this is the escape from the earth element. 248

"The pleasure and joy that arise in dependence on the water

element ... the heat element ... the air element: this is the gratification

cation in the air element. That the air element is impermanent,

suffering, and subject to change: this is the danger in the air element.

ment. The removal and abandonment of desire and lust for the

air element: this is the escape from the air element.' 249

"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

four elements, I did not claim to have awakened to the unsurpassed

passed 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; 250 this is my last birth; now there is no more

renewed existence.'"

116. I Set Out (Acarim)
At Savatthi. "Bhikkhus, I set out seeking the gratification in the

earth element. Whatever gratification there is in the earth element

- that I discovered. I have clearly seen with wisdom just

how far the gratification in the earth element extends.

"Bhikkhus, I set out seeking the danger in the earth element.

Whatever danger there is in the earth element — that I discovered.

I have clearly seen with wisdom just how far the danger in the

earth element extends.

"Bhikkhus, I set out seeking the escape from the earth element.

Whatever escape there is from the earth element — that I discovered.

I have clearly seen with wisdom just how far the escape

from the earth element extends.

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

in ... the escape from the water element ... the heat element ...

the air element. Whatever escape there is from the air element

- that I discovered. I have clearly seen with wisdom just how far

the escape from the earth element 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

four elements ... (as above) [172] ... 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.'"

117. If There Were No (Nocedam)
At Savatthi. "Bhikkhus, if there were no gratification in the earth

element, beings would not become enamoured with it; but

because there is gratification in the earth element, beings become

enamoured with it. If there were no danger in the earth element,

beings would not experience revulsion towards it; but because

there is danger in the earth element, beings experience revulsion

towards it. If there were no escape from the earth element, beings

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

earth element, beings escape from it.

"Bhikkhus, if there were no gratification in the water element

...in the heat element ... in the air element, beings would not

become enamoured with it ... but because there is an

escape from the air element, 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 four elements, 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." 251

118. Exclusively Suffering (Ekantadukkha)
At Savatthi. "Bhikkhus, if this earth element were exclusively

suffering, immersed in suffering, steeped in suffering, and if it were

not [also] steeped in pleasure, beings would not become

enamoured with it. But because the earth element is pleasurable, 252

immersed in pleasure, steeped in pleasure, and is not steeped

[only] in suffering, beings become enamoured with it.

"Bhikkhus, if this water element were exclusively suffering ...

if this heat element were exclusively suffering ... if this air

element were exclusively suffering, immersed in suffering, steeped

in suffering, and if it was not [also] steeped in pleasure, beings

would not become enamoured with it. But because the air

element is pleasurable, immersed in pleasure, steeped in pleasure,

and is not steeped [only] in suffering, beings become enamoured

with it.

"Bhikkhus, if this earth element were exclusively pleasurable,

immersed in pleasure, steeped in pleasure, and if it were not [also]

steeped in suffering, beings would not experience revulsion

towards it. But because the earth element is suffering, immersed

in suffering, steeped in suffering, and is not steeped [only] in

pleasure, beings experience revulsion towards it.

"Bhikkhus, if this water element were exclusively pleasurable

... if this heat element were exclusively pleasurable ... if this air

element were exclusively pleasurable, immersed in pleasure,

steeped in pleasure, and if it were not [also] steeped in suffering,

beings would not experience revulsion towards it. But because

the air element is suffering, immersed in suffering, steeped in

suffering, and is not steeped [only] in pleasure, beings experience

revulsion towards it."

119. Delight (Abhinanda sans. Abhinandan)
At Savatthi. "Bhikkhus, one who seeks delight in the earth element

seeks delight in suffering. One who seeks delight in suffering,

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

the water element ... in the heat element ... in the air element

seeks delight in suffering. One who seeks delight in suffering, I

say, is not freed from suffering. [175]

"One who does not seek delight in the earth element ... in the

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

seek delight in suffering, I say, is freed from suffering."

120. Arising (Uppada sans. Utpad)
At Savatthi. "Bhikkhus, the arising, continuation, production,

and manifestation of the earth element is the arising of suffering,

the continuation of disease, the manifestation of aging-and-death. 253

The arising, continuation, production, and manifestation

tion of the water element ... the heat element ... the air element

is the arising of suffering, the continuation of disease, the

manifestation of aging-and-death.

"The cessation, subsiding, and passing away of the earth element

... the air element is the cessation of suffering, the subsiding

of disease, the passing away of aging-and-death. "

121. Ascetics and Brahmins (1) (Samanabrahmana1)
At Savatthi. "Bhikkhus, there are these four elements. What four?

The earth element, the water element, the heat element, the air

element.

"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 four elements: [176] 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

as they really are the gratification, the danger, and the escape in

the case of these four elements: these I consider to be ascetics

among ascetics and brahmins among brahmins, and these venerable

able 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."

122. Ascetics and Brahmins (2) (Samanabrahmana2)
At Savatthi. "Bhikkhus, there are these four elements. What four?

The earth element, the water element, the heat element, the air

element.

"Those ascetics or brahmins, bhikkhus, who 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 four elements;

these I do not consider to be ascetics among ascetics....

"But, bhikkhus, those ascetics and brahmins who understand

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

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

elements; 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."

123. Ascetics and Brahmins (3) (Samanabrahmana3)
At Savatthi. "Bhikkhus, those ascetics or brahmins who do not

understand the earth element, its origin, its cessation, and the

way leading to its cessation; [177] who do not understand the

water element ... the heat element ... the air element, its origin,

its cessation, and the way leading to its cessation: these I do not

consider to be ascetics among ascetics.

"But, bhikkhus, those ascetics and brahmins who understand

these things: 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."

1. The First Subchapter
(Grass and Wood)

124. Grass and Wood (Tinakattha sans. Trushna-kashtha)
Thus have I heard. 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, this samsara is without discoverable beginning. 254 A

first point is not discerned of beings roaming and wandering on

hindered by ignorance and fettered by craving. Suppose,

bhikkhus, a man would cut up whatever grass, sticks, branches,

and foliage there are in this Jambudipa and collect them together

into a single heap. Having done so, he would put them down, saying

[for each one]: This is my mother, this my mother's mother.'

The sequence of that man's mothers and grandmothers would not

come to an end, yet the grass, wood, branches, and foliage in this

Jambudipa would be used up and exhausted. For what reason?

Because, bhikkhus, this samsara is without discoverable beginning.

A first point is not discerned of beings roaming and wandering

on hindered by ignorance and fettered by craving. For such

a long time, bhikkhus, you have experienced suffering, anguish,

and disaster, and swelled the cemetery. It is enough to experience

revulsion towards all formations, enough to become dispassionate

towards them, enough to be liberated from them."

125. The Earth (Pathavi sans. Prithvi)
At Savatthi. "Bhikkhus, this samsara is without discoverable

beginning. A first point is not discerned of beings roaming and

wandering on hindered by ignorance and fettered by craving.

Suppose, bhikkhus, a man would reduce this great earth to balls

of clay the size of jujube kernels and put them down, saying [for

each one]: This is my father, this my father's father.' The

sequence of that man's fathers and grandfathers would not come

to an end, yet this great earth would be used up and exhausted.

For what reason? Because, bhikkhus, this samsara is without

discoverable beginning. A first point is not discerned of beings

roaming and wandering on hindered by ignorance and fettered

by craving. For such a long time, bhikkhus, you have experienced

suffering, anguish, and disaster, and swelled the cemetery.

It is enough to experience revulsion towards all formations,

enough to become dispassionate towards them, enough to be liberated

from them."

126. Tears (Assu sans. Ashru)
At Savatthi. "Bhikkhus, this samsara is without discoverable

beginning. A first point is not discerned of beings roaming and

wandering on hindered by ignorance and fettered by craving

What do you think, bhikkhus, which is more: the stream of tears

that you have shed as you roamed and wandered on through this

long course, weeping and wailing because of being united with

the disagreeable and separated from the agreeable — this or the

water in the four great oceans?" 255

"As we understand the Dhamma taught by the Lord (Buddha),

venerable sir, [180] the stream of tears that we have shed as we

roamed and wandered through this long course, weeping and

wailing because of being united with the disagreeable and separated

from the agreeable — this alone is more than the water in

the four great oceans."

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

Dhamma taught by me in such a way. The stream of tears that

you have shed as you roamed and wandered through this long

course, weeping and wailing because of being united with the

disagreeable and separated from the agreeable — this alone is

more than the water in the four great oceans. For a long time,

bhikkhus, you have experienced the death of a mother; as you

have experienced this, weeping and wailing because of being

united with the disagreeable and separated from the agreeable,

the stream of tears that you have shed is more than the water in

the four great oceans.

"For a long time, bhikkhus, you have experienced the death of

a father ... the death of a brother ... the death of a sister ... the

death of a son. . . the death of a daughter. . . the loss of relatives

. . . the loss of wealth. . . loss through illness; as you have experienced

this, weeping and wailing because of being united with the

disagreeable and separated from the agreeable, the stream of

tears that you have shed is more than the water in the four great

oceans. For what reason? Because, bhikkhus, this samsara is

without discoverable beginning.... It is enough to experience

revulsion towards all formations, enough to become dispassionate

towards them, enough to be liberated from them."

127. Mother's Milk (Khira sans Kshira)
At Savatthi. "Bhikkhus, this samsara is without discoverable

beginning. A first point is not discerned of beings roaming and

wandering on hindered by ignorance and fettered by craving.

What do you think, bhikkhus, which is more: [181] the mother's

milk that you have drunk as you roamed and wandered on

through this long course — this or the water in the four great

oceans?"

"As we understand the Dhamma taught by the Lord (Buddha),

venerable sir, the mother's milk that we have drunk as we

roamed and wandered on through this long course — this alone is

more than the water in the four great oceans."

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

Dhamma taught by me in such a way. The mother's milk that

you have drunk as you roamed and wandered through this long

course — this alone is more than the water in the four great

oceans. For what reason? Because, bhikkhus, this samsara is

without discoverable beginning.... It is enough to be liberated

from them."

128. The Mountain (Pabbata sans. Parvat)
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, how long is an aeon?" 256

"An aeon is long, bhikkhu. It is not easy to count it and say it

is so many years, or so many hundreds of years, or so many thousands

of years, or so many hundreds of thousands of years."

"Then is it possible to give a simile, venerable sir?"

"It is possible, bhikkhu," the Lord (Buddha) said. "Suppose,

bhikkhu, there was a great stone mountain a yojana long, a yojana

wide, and a yojana high, without holes or crevices, one solid mass

of rock. At the end of every hundred years a man would stroke it

once with a piece of Kasian cloth. 257 That great stone mountain

might by this effort be worn away and eliminated but the aeon

would still not have come to an end. So long is an aeon, bhikkhu.

[182] And of aeons of such length, we have wandered through so

many aeons, so many hundreds of aeons, so many thousands of

aeons, so many hundreds of thousands of aeons. For what reason?

Because, bhikkhu, this samsara is without discoverable

beginning.... It is enough to be liberated from them."

129. The Mustard Seed (Sasapa)
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, how long is an aeon?"

"An aeon is long, bhikkhu. It is not easy to count it and say it

is so many years, or so many hundreds of years, or so many thousands

of years, or so many hundreds of thousands of years."

"Then is it possible to give a simile, venerable sir?"

"It is possible, bhikkhu," the Lord (Buddha) said. "Suppose,

bhikkhu, there was a city with iron walls a yojana long, a yojana

wide, and a yojana high, filled with mustard seeds as dense as a

topknot. At the end of every hundred years a man would remove

one mustard seed from there. The great heap of mustard seeds

might by this effort be depleted and eliminated but the aeon

would still not have come to an end. So long is an aeon, bhikkhu.

And of aeons of such length, we have wandered through so

many aeons, so many hundreds of aeons, so many thousands of

aeons, so many hundreds of thousands of aeons. For what reason?

Because, bhikkhu, this samsara is without discoverable

beginning.... It is enough to be liberated from them."

130. Disciples (Savaka sans. Shravak)
At Savatthi. [183] Then a number of bhikkhus approached the

Lord (Buddha), paid homage to him, sat down to one side, and said

to him: "Venerable sir, how many aeons have elapsed and gone

by?"

"Bhikkhus, many aeons have elapsed and gone by. It is not

easy to count them and say they are so many aeons, or so many

hundreds of aeons, or so many thousands of aeons, or so many

hundreds of thousands of aeons."

"But is it possible to give a simile, venerable sir?"

"It is possible, bhikkhus," the Lord (Buddha) said. "Suppose,

bhikkhus, there were four disciples here each with a life span of

a hundred years, living a hundred years, and each day they were

each to recollect a hundred thousand aeons. There would still be

aeons not yet recollected by them when those four disciples each

with a life span of a hundred years, living a hundred years,

would pass away at the end of a hundred years. 258 It is not easy

to count them and say that they are so many aeons, or so many

hundreds of aeons, or so many thousands of aeons, or so many

hundreds of thousands of aeons. For what reason? Because,

bhikkhus, this samsara is without discoverable beginning.... It is

enough to be liberated from them."

131. The River Ganga
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. Then a certain brahmin

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: "Master Gotama, how many

aeons have elapsed and gone by?"

"Brahmin, many aeons have elapsed and gone by. It is not easy

to count them and say they are so many aeons, or so many hundreds

of aeons, or so many thousands of aeons, or so many hundreds

of thousands of aeons."

"But is it possible to give a simile. Master Gotama?"

"It is possible, brahmin," the Lord (Buddha) said. "Suppose, brahmin,

the grains of sand between the point where the river Ganga

originates and the point where it enters the great ocean: it is not

easy to count these and say there are so many grains of sand, or

so many hundreds of grains, or so many thousands of grains, or

so many hundreds of thousands of grains. Brahmin, the aeons

that have elapsed and gone by are even more numerous than

that. It is not easy to count them and say that they are so many

aeons, or so many hundreds of aeons, or so many thousands of

aeons, or so many hundreds of thousands of aeons. For what reason?

Because, brahmin, this samsara is without discoverable

beginning.... It is enough to be liberated from them."

When this was said, that brahmin 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."

132. The Stick (Danda)
At Savatthi. "Bhikkhus, this samsara is without discoverable

beginning. A first point is not discerned of beings roaming and

wandering on hindered by ignorance and fettered by craving.

Just as a stick thrown up into the air falls now on its bottom, now

on its side, and now on its top, so too [185] as beings roam and

wander on hindered by ignorance and fettered by craving, now

they go from this world to the other world, now they come from

the other world to this world. 259 For what reason? Because,

bhikkhus, this samsara is without discoverable beginning. ... It is

enough to be liberated from them."

133. Person (Puggala)
On one occasion the Lord (Buddha) was dwelling at Rajagaha on

Mount Vulture Peak. There the Lord (Buddha) addressed the

bhikkhus thus: "Bhikkhus!" 260

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

this:

"Bhikkhus, this samsara is without discoverable beginning. A

first point is not discerned of beings roaming and wandering on

hindered by ignorance and fettered by craving. One person,

roaming and wandering on hindered by ignorance and fettered

by craving, would leave behind a stack of bones, a heap of bones,

a pile of bones as large as this Mount Vepulla, if there were someone

to collect them and what is collected would not perish. 261 For

what reason? Because, bhikkhus, this samsara is without discoverable

beginning.... It is enough to be liberated from them."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"The heap of bones one person leaves behind; With the passing of a single aeon

Would form a heap as high as a mountain; So said the Great Sage.

This is declared to be as massive; As the tall Vepulla Mountain

Standing north of Vulture Peak; In the Magadhan mountain range.

"But when one sees with correct wisdom; The truths of the noble ones

Suffering and its origin; The overcoming of suffering.

And the Noble Eightfold Path;That leads to suffering's appeasement

Then that person, having wandered on; For seven more times at most;

Makes an end to suffering ;By destroying all the fetters."

2. The Second Subchapter
(Unfortunate)

134. Unfortunate (Duggata sans. Durgati)
On one occasion, while dwelling at Savatthi, the Lord (Buddha) said

this: "Bhikkhus, this samsara is without discoverable beginning.

A first point is not discerned of beings roaming and wandering

on hindered by ignorance and fettered by craving. Whenever you

see anyone in misfortune, in misery, you can conclude: 'We too

have experienced the same thing in this long course.' For what

reason? Because, bhikkhus, this samsara is without discoverable

beginning.... It is enough to be liberated from them."

135. Happy (Sukhita sans. Sukhi)
At Savatthi. "Bhikkhus, this samsara is without discoverable

beginning.... Whenever you see anyone happy and fortunate,

[187] you can conclude: 'We too have experienced the same thing

in this long course.' For what reason? Because, bhikkhus, this

samsara is without discoverable beginning.... It is enough to be

liberated from them."

136. Thirty Bhikkhus (Timsamatta)
At Rajagaha in the Bamboo Grove. Then thirty bhikkhus from

Pava approached the Lord (Buddha) — all forest dwellers, almsfood

eaters, rag-robe wearers, triple-robe users, yet all were still with

fetters. 262 Having approached, they paid homage to the Blessed

One and sat down to one side. Then it occurred to the Blessed

One: "These thirty bhikkhus from Pava are all forest dwellers,

almsfood eaters, rag-robe wearers, triple-robe users, yet all are

still with fetters. Let me teach them the Dhamma in such a way

that while they are sitting in these very seats their minds will be

liberated from the taints by nonclinging."

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

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

this:

"Bhikkhus, this samsara is without discoverable beginning. A

first point is not discerned of beings roaming and wandering on

hindered by ignorance and fettered by craving. What do you

think, bhikkhus, which is more: the stream of blood that you

have shed when you were beheaded as you roamed and wandered

on through this long course — this or the water in the four

great oceans?"

"As we understand the Dhamma taught by the Lord (Buddha),

venerable sir, the stream of blood that we have shed when our

heads were cut off as we roamed and wandered on through this

long course — this alone [188] is more than the water in the four

great oceans."

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

Dhamma taught by me in such a way. The stream of blood that

you have shed as you roamed and wandered on through this

long course — this alone is more than the water in the four great

oceans. For a long time, bhikkhus, you have been cows, and

when as cows you were beheaded, the stream of blood that you

shed is greater than the waters in the four great oceans. For a

long time you have been buffalo, sheep, goats, deer, chickens,

and pigs.... For a long time you have been arrested as burglars,

highwaymen, and adulterers, and when you were beheaded, the

stream of blood that you shed is greater than the water in the

four great oceans. For what reason? Because, bhikkhus, this

samsara is without discoverable beginning.... It is enough to be

liberated from them."

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

delighted in the Lord (Buddha)'s statement. [189] And while this

exposition was being spoken, the minds of the thirty bhikkhus

from Pava were liberated from the taints by nonclinging.

'''137-142.Mother, Father,Brother,Sister,Son,Daughter
(Matu,Pitu,Bhatu,Bhagini,Putta,Dhitu)'''====

I heard thus. At one time the Lord(Buddha) was living in the monastery donated by Anathapindika in Jeta's grove in Savatthi.

From there the Lord(Buddha) addressed the monks:

"Monks, without an end is the samsara(train of rebirth), a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one rebirth to another.

"Monks, you cannot find a being who was previously not your mother...your father ... your brother ... your sister ... your son ... your daughter in the past, in this long train of rebirths.

"What is the reason? Monks, without an end is the train of rebirths, a discoverable beginning cannot be pointed out. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered

by craving. For such a long time, bhikkhus, you have experienced

suffering, anguish, and disaster, and swelled the cemetery.

It is enough to experience revulsion towards all formations,

enough to become dispassionate towards them, enough to be liberated

from them."

143. Mount Vepulla (Vepullapabbata sans. Vepulla-parvat)
On one occasion the Lord (Buddha) was dwelling at Rajagaha on

Mount Vulture Peak. There the Lord (Buddha) addressed the

bhikkhus thus: "Bhikkhus!"

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

this:

"Bhikkhus, this samsara is without discoverable beginning. A

first point is not discerned of beings roaming and wandering on

hindered by ignorance and fettered by craving. In the past,

bhikkhus, this Mount Vepulla was called Pacinavamsa, [191] and

at that time these people were called Tivaras. The life span of the

Tivaras was 40,000 years. 263 They could climb Mount Pacinavamsa

in four days and descend in four days. At that time the

Lord (Buddha) Kakusandha, an Arahant, a Perfectly Enlightened

One, had arisen in the world. His two chief disciples were named

Vidhura and Sanjiva, an excellent pair. See, bhikkhus! That name

for this mountain has disappeared, those people have died, and

that Lord (Buddha) has attained final Nibbana. So impermanent are

formations, bhikkhus, so unstable, so unreliable. It is enough,

bhikkhus, to experience revulsion towards all formations,

enough to become dispassionate towards them, enough to be

liberated from them.

"[At another time] in the past, bhikkhus, this Mount Vepulla

was called Vaiikaka, and at that time these people were called

Rohitassas. The life span of the Rohitassas was 30,000 years. 264

They could climb Mount Vaiikaka in three days and descend in

three days. At that time the Lord (Buddha) Konagamana, an

Arahant, a Perfectly Enlightened One, had arisen in the world.

His two chief disciples were named Bhiyyosa and Uttara, an

excellent pair. See, bhikkhus! That name for this mountain has

disappeared, those people have died, and that Lord (Buddha) has

attained final Nibbana. [192] So impermanent are formations....

It is enough to be liberated from them.

"[At still another time] in the past, bhikkhus, this Mount

Vepulla was called Supassa, and at that time these people were

called Suppiyas. The life span of the Suppiyas was 20,000 years.

They could climb Mount Supassa in two days and descend in

two days. At that time the Lord (Buddha) Kassapa, an Arahant, a

Perfectly Enlightened One, had arisen in the world. His two chief

disciples were named Tissa and Bharadvaja, an excellent pair.

See, bhikkhus! That name for this mountain has disappeared,

those people have died, and that Lord (Buddha) has attained final

Nibbana. So impermanent are formations.... It is enough to be

liberated from them.

"At present, bhikkhus, this Mount Vepulla is called Vepulla,

and at present these people are called Magadhans. The life span

of the Magadhans is short, limited, fleeting; one who lives long

lives a hundred years or a little more. The Magadhans climb

Mount Vepulla in an hour and descend in an hour. At present I

have arisen in the world, an Arahant, a Perfectly Enlightened One.

My two chief disciples are named Sariputta and Moggallana, an

excellent pair. There will come a time, bhikkhus, [193] when the

name for this mountain will have disappeared, when these people

will have died, and I will have attained final Nibbana. So

impermanent are formations, bhikkhus, so unstable, so unreliable.

It is enough, bhikkhus, to experience revulsion towards all

formations, enough to become dispassionate towards them,

enough to be liberated from them."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"This was called Pacinavamsa by the Tivaras; And Vankaka by the Rohitassas,

Supassa by the Suppiya people, Vepulla by the Magadhan folk.

"Impermanent, alas, are formations; Subject to arising and vanishing.

Having arisen, they cease; Their removal is blissful." 265

Chapter 5. Kassapasamyutta
(Connected Discourses with Kassapa )

144. Contentment (Santuttha)
At Savatthi. "Bhikkhus, this Kassapa is content with any kind of

robe, and he speaks in praise of contentment with any kind of

robe, and he does not engage in a wrong search, in what is

improper, for the sake of a robe. 266 If he does not get a robe he is

not agitated, and if he gets one he uses it without being tied to it,

uninfatuated with it, not blindly absorbed in it, seeing the danger

in it, understanding the escape. 267

"Bhikkhus, this Kassapa is content with any kind of almsfood

... with any kind of lodging ... with any kind of medicinal

requisites ... and if he gets them he uses them without being tied to

them, uninfatuated with them, not blindly absorbed in them,

seeing the danger in them, understanding the escape.

"Therefore, bhikkhus, you should train yourselves thus: 'We

will be content with any kind of robe, and we will speak in praise

of contentment with any kind of robe, [195] and we will not

engage in a wrong search, in what is improper, for the sake of a

robe. If we do not get a robe we will not be agitated, and if we get

one we will use it without being tied to it, uninfatuated with it,

not blindly absorbed in it, seeing the danger in it, understanding

the escape.

"'We will be content with any kind of almsfood ... with any

kind of lodging. . . with any kind of medicinal requisites. . . and

if we get them we will use them without being tied to them,

uninfatuated with them, not blindly absorbed in them, seeing the

danger in them, understanding the escape.' Thus should you

train yourselves.

"Bhikkhus, I will exhort you by the example of Kassapa or one

who is similar to Kassapa. 268 Being exhorted, you should practise

accordingly." 269

145. Unafraid of Wrongdoing (Anottappi)
Thus have I heard. On one occasion the Venerable Mahakassapa

and the Venerable Sariputta were dwelling at Baranasi in the

Deer Park at Isipatana. Then, in the evening, the Venerable

Sariputta emerged from seclusion and approached the Venerable

Mahakassapa. He exchanged greetings with the Venerable

Mahakassapa and, when they had concluded their greetings and

cordial talk, he sat down to one side and said to him:

"Friend, it is said that one who is not ardent and who is

unafraid of wrongdoing is incapable of enlightenment, incapable

of Nibbana, incapable of achieving the unsurpassed security

from bondage; but one who is ardent [196] and afraid of wrongdoing

is capable of enlightenment, capable of Nibbana, capable

of achieving the unsurpassed security from bondage. 270 In what

way is this so, friend?"

"Here, friend, a bhikkhu does not arouse ardour by thinking:

'If unarisen evil unwholesome states arise in me, this may lead to

my harm'; nor by thinking: 'If evil unwholesome states that have

arisen in me are not abandoned, this may lead to my harm'; nor

by thinking: 'If unarisen wholesome states do not arise in me,

this may lead to my harm'; nor by thinking: 'If wholesome states

that have arisen in me cease, this may lead to my harm.' Thus he

is not ardent. 271

"And how, friend, is he unafraid of wrongdoing? Here, friend,

a bhikkhu does not become afraid at the thought: 'If unarisen evil

unwholesome states arise in me, this may lead to my harm' ...

nor at the thought: 'If wholesome states that have arisen in me

cease, this may lead to my harm.' Thus he is unafraid of wrongdoing.

"It is in this way, friend, that one who is not ardent and who is

unafraid of wrongdoing is incapable of enlightenment, incapable

of Nibbana, incapable of achieving the unsurpassed security

from bondage.

"And how, friend, is one ardent? Here, friend, a bhikkhu arouses

ardour by thinking: 'If unarisen evil unwholesome states arise in

me, this may lead to my harm'. . . and by thinking: 'If wholesome

states that have arisen in me cease, this may lead to my harm.'

Thus he is ardent.

"And how, friend, is he afraid of wrongdoing? Here, friend, a

bhikkhu becomes afraid at the thought: 'If unarisen evil

unwholesome states arise in me, this may lead to my harm';

and at the thought: 'If wholesome states that have arisen in me

cease, this may lead to my harm.' [197] Thus he is afraid of

wrongdoing.

"It is in this way, friend, that one who is ardent and afraid of

wrongdoing is capable of enlightenment, capable of Nibbana,

capable of achieving the unsurpassed security from bondage."

'''146. Like the Moon (Candupama sans. Chandra-upama)
d'''====

At Savatthi. "Bhikkhus, you should approach families like the

moon — drawing back the body and mind, always acting

like newcomers, without impudence towards families. 272 Just as

a man looking down an old well, a precipice, or a steep riverbank

would draw back the body and mind, so too, bhikkhus, should

you approach families.

"Bhikkhus, Kassapa approaches families like the moon — drawing

back the body and mind, always acting like a newcomer,

without impudence towards families. What do you think,

bhikkhus, what kind of bhikkhu is worthy to approach families?"

"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 the Lord (Buddha) waved his hand in space 273 and said:

"Bhikkhus, just as this hand does not get caught in space, is not

held fast by it, is not bound by it, so when a bhikkhu approaches

families his mind does not get caught, held fast, and bound

amidst families, thinking: 'May those desiring gains acquire

gains, may those desiring merits make merits!' 274 He is as elated

and happy over the gains of others as he is over his own gains.

Such a bhikkhu is worthy to approach families.

"Bhikkhus, when Kassapa approaches families his mind does

not get caught, held fast, or bound amidst families, thinking:

'May those desiring gains acquire gains, may those desiring merits

make merits!' He is as elated and happy over the gains of others

as he is over his own gains.

"What do you think, bhikkhus, how is a bhikkhu's teaching of the

Dhamma impure, and how is his teaching of the Dhamma pure?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"Then listen and attend closely, bhikkhus, I will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha)

said this:

"A bhikkhu teaches the Dhamma to others with the thought:

'Oh, may they listen to the Dhamma from me! Having listened,

may they gain confidence in the Dhamma! Being confident, may

they show their confidence to me!' 275 Such a bhikkhu's teaching

of the Dhamma is impure.

"But a bhikkhu teaches the Dhamma to others with the

thought: 'The Dhamma is well expounded by the Lord (Buddha),

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

cable, to be personally experienced by the wise. Oh, may they

listen to the Dhamma from me! Having listened, may they

understand the Dhamma! Having understood, may they practise

accordingly!' Thus he teaches the Dhamma to others because of

the intrinsic excellence of the Dhamma; he teaches the Dhamma

to others from compassion and sympathy, out of tender

concern. 276 Such a bhikkhu's teaching of the Dhamma is pure.

"Bhikkhus, Kassapa teaches the Dhamma to others with the

thought: 'The Dhamma is well expounded by the Lord (Buddha)....

Oh, [200] may they listen to the Dhamma from me! Having

listened, may they understand the Dhamma! Having understood,

may they practise accordingly!' He teaches the Dhamma to others

because of the intrinsic excellence of the Dhamma; he teaches the

Dhamma to others from compassion and sympathy, out of tender

concern.

"Bhikkhus, I will exhort you by the example of Kassapa or one

who is similar to Kassapa. Being exhorted, you should practise

accordingly."

147. A Visitor of Families (Kulupaka)
At Savatthi. "Bhikkhus, what do you think, what kind of bhikkhu

is worthy to be a visitor of families, 277 and what kind of bhikkhu

is not worthy to be a visitor of families?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

The Lord (Buddha) said this: "Bhikkhus, a bhikkhu might

approach families with the thought: 'May they give to me, not

hold back! May they give me much, not a little! May they give me

fine things, not shabby things! May they give me promptly, not

slowly! May they give me considerately, not casually!' When a

bhikkhu approaches families with such a thought, if they do not

give, he thereby becomes hurt; on that account he experiences

pain and displeasure. If they give little rather than much ... If

they give shabby things rather than fine things ... If they give

slowly rather than promptly ... If they give casually rather than

considerately, he thereby becomes hurt; [201] on that account he

experiences pain and displeasure. Such a bhikkhu is not worthy

to be a visitor of families.

"Bhikkhus, a bhikkhu might approach families with the thought:

'When among others' families, how could I possibly think: "May

they give to me, not hold back! . . . May they give me respectfully,

not casually!"?' When a bhikkhu approaches families with such

a thought, if they do not give ... if they give casually rather than

considerately, he does not thereby become hurt; he does not on

that account experience pain and displeasure. Such a bhikkhu is

worthy to be a visitor of families.

"Bhikkhus, Kassapa approaches families with such a thought. . ..

Thus if they do not give ... if they give casually rather than

considerately, he does not thereby become hurt; [202] he does not on

that account experience pain and displeasure.

"Bhikkhus, I will exhort you by the example of Kassapa or one

who is similar to Kassapa. Being exhorted, you should practise

accordingly."

148. Old (Jinna sans. Jeerna)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Then

the Venerable Mahakassapa approached the Lord (Buddha), paid

homage to him, and sat down to one side. The Lord (Buddha) then

said to him: "You are old now, Kassapa, and those worn-out

hempen rag-robes must be burdensome for you. Therefore you

should wear robes offered by householders, Kassapa, accept

meals given on invitation, and dwell close to me." 278

"For a long time, venerable sir, I have been a forest dweller and

have spoken in praise of forest dwelling; I have been an almsfood

eater and have spoken in praise of eating almsfood; I have been

a rag-robe wearer and have spoken in praise of wearing ragrobes;

I have been a triple-robe user and have spoken in praise of

using the triple robe; I have been of few wishes and have spoken

in praise of fewness of wishes; I have been content and have spoken

in praise of contentment; I have been secluded and have spoken

in praise of solitude; I have been aloof from society and have

spoken in praise of aloofness from society; I have been energetic

arid have spoken in praise of arousing energy." 279

"Considering what benefit, Kassapa, have you long been a forest

dweller. . . and spoken in praise of arousing energy?"

"Considering two benefits, venerable sir. For myself I see

a pleasant dwelling in this very life, and I have compassion for

later generations, thinking, 'May those of later generations

follow my example!' 280 For when they hear, 'The enlightened disciples

of the Buddha were for a long time forest dwellers and

spoke in praise of forest dwelling. . . were energetic and spoke in

praise of arousing energy,' then they will practise accordingly,

and that will lead to their welfare and happiness for a long time.

Considering these two benefits, venerable sir, I have long been a

forest dweller. . . and have spoken in praise of arousing energy."

"Good, good, Kassapa! You are practising for the welfare and

happiness of the multitude, out of compassion for the world, for

the good, welfare, and happiness of devas and humans.

Therefore, Kassapa, wear worn-out hempen rag-robes, walk for

alms, and dwell in the forest."

149. Exhortation (1) (Ovada1)
At Rajagaha in the Bamboo Grove. Then the Venerable Mahakassapa

approached the Lord (Buddha), paid homage to him, and sat

down to one side. The Lord (Buddha) then said to him; "Exhort the

bhikkhus, Kassapa, give them a Dhamma talk. Either I

should exhort the bhikkhus, Kassapa, or you should. Either !

should give them a Dhamma talk or you should." 281

"Venerable sir, the bhikkhus are difficult to admonish now

and they have qualities which make them difficult to admonish. 28

They are impatient and do not accept instruction respectfully

Here, venerable sir, I saw a bhikkhu named Bhanda, a pupil of

Ananda, and a bhikkhu named Abhinjika, a pupil of Anuruddha,

competing with each other in regard to their learning, saying:

'Come, bhikkhu, who can speak more? Who can speak better?

Who can speak longer?'"

Then the Lord (Buddha) addressed a certain bhikkhu thus:

"Come, bhikkhu, tell the bhikkhu Bhanda and the bhikkhu

Abhinjika in my name that the Teacher calls them."

"Yes, venerable sir," that bhikkhu replied, and he went to those

bhikkhus and told them: "The Teacher calls the venerable ones."

"Yes, friend," those bhikkhus replied, and they approached the

Lord (Buddha), paid homage to him, and sat down to one side. The

Lord (Buddha) then said to them: "Is it true, bhikkhus, that you

have been competing with each other in regard to your learning,

as to who can speak more, who can speak better, who can speak

longer?"

"Yes, venerable sir."

"Have you ever known me to teach the Dhamma thus: 'Come,

bhikkhus, compete with each other in regard to your learning,

and see who can speak more, who can speak better, who can

speak longer'?"

"No, venerable sir."

"Then if you have never known me to teach the Dhamma thus,

what do you senseless men know and see that, having gone forth

in such a well-expounded Dhamma and Discipline, you compete

with each other in regard to your learning, as to who can speak

more, who can speak better, who can speak longer?"

Then those bhikkhus prostrated themselves with their heads at

the Lord (Buddha)'s feet and said: "Venerable sir, we have committed

ted a transgression — so foolish, so confused, so inept were we

in that, having gone forth in such a well-expounded Dhamma

and Discipline, we competed with each other in regard to our

learning, as to who can speak more, who can speak better, who

can speak longer. Venerable sir, may the Lord (Buddha) pardon us

for our transgression seen as a transgression for the sake of

future restraint."

"Surely, bhikkhus, you have committed a transgression — so

foolish, so confused, so inept were you — in that, having gone

forth in such a well-expounded Dhamma and Discipline, you

competed with each other in regard to your learning.... But since

you see your transgression as a transgression and make amends

for it in accordance with the Dhamma, we pardon you for it. For

it is growth in the Noble One's Discipline when one sees one's

transgression as a transgression, makes amends for it in accordance

with the Dhamma, and undertakes future restraint."

150.Exhortation (2) (Ovada1)
At Rajagaha in the Bamboo Grove. Then the Venerable

Mahakassapa approached the Lord (Buddha), paid homage to him, and

sat down to one side. The Lord (Buddha) then said to him: "Exhort

the bhikkhus, Kassapa, give them a Dhamma talk. Either I

should exhort the bhikkhus, Kassapa, or you should. Either

I should give them a Dhamma talk or you should."

"Venerable sir, the bhikkhus are difficult to admonish now,

and they have qualities which make them difficult to admonish.

They are impatient and do not accept instruction respectfully.

Venerable sir, 283 for one who has no faith in regard to wholesome

states, no sense of shame, no fear of wrongdoing, no energy, and

no wisdom, whether day or night comes only decline is to be

expected in regard to wholesome states, not growth. Just as, during

the dark fortnight, whether day or night comes the moon

declines in colour, circularity, and luminosity, in diameter and

circumference, so too, venerable sir, for one who has no faith in

wholesome states, no sense of shame, no fear of wrongdoing, no

energy, and no wisdom, whether day or night comes only decline

is to be expected in regard to wholesome states, not growth.

"A person without faith, venerable sir: this is a case of decline.

A person without a sense of shame ... who is unafraid of wrongdoing

... who is lazy ... unwise ... angry ... malicious: this is a

case of decline. When there are no bhikkhus who are exhorters,

this is a case of decline.

"Venerable sir, for one who has faith in regard to wholesome

states, a sense of shame, fear of wrongdoing, energy, and wisdom,

whether day or night comes only growth is to be expected

in regard to wholesome states, not decline. Just as, during the

bright fortnight, whether day or night comes the moon grows in

colour, circularity, [207] and luminosity, in diameter and circumference,

so too, venerable sir, for one who has faith in wholesome

states, a sense of shame, fear of wrongdoing, energy, and wisdom.

whether day or night comes only growth is to be expected in

regard to wholesome states, not decline.

"A person with faith, venerable sir: this is a case of nondecline.

A person with a sense of shame ... who is afraid of wrongdoing

... energetic ... wise ... without anger ... without malice: this is a

case of nondecline. When there are bhikkhus who are exhorters:

this is a case of nondecline."

"Good, good, Kassapa!"

(The Buddha then repeats the entire statement of the Venerable

Mahdkassapa.)

8 Exhortation (3) (Ovada3)
At Rajagaha in the Bamboo Grove. Then the Venerable Mahakassapa

approached the Lord (Buddha), paid homage to him, and sat

down to one side. The Lord (Buddha) then said to him: "Exhort the

bhikkhus, Kassapa, give them a Dhamma talk. Either I should

exhort the bhikkhus, Kassapa, or you should. Either I should give

them a Dhamma talk or you should."

"Venerable sir, the bhikkhus are difficult to admonish now,

and they have qualities which make them difficult to admonish.

They are impatient and do not accept instruction respectfully."

"Just so, Kassapa, in the past the elder bhikkhus were forest

dwellers and spoke in praise of forest dwelling; they were almsfood

eaters and spoke in praise of eating almsfood; they were

rag-robe wearers and spoke in praise of wearing rag-robes; they

were triple-robe users and spoke in praise of using the triple

robe; they were of few wishes and spoke in praise of fewness of

wishes; they were content and spoke in praise of contentment;

they were secluded and spoke in praise of solitude; they were

aloof from society and spoke in praise of aloofness from society;

they were energetic and spoke in praise of arousing energy.

"Then, when a bhikkhu was a forest dweller and spoke in

praise of forest dwelling. . . [209] . . . when he was energetic and

spoke in praise of arousing energy, the elder bhikkhus would

invite him to a seat, saying: 'Come, bhikkhu. What is this

bhikkhu's name? This is an excellent bhikkhu. This bhikkhu is

keen on training. Come, bhikkhu, here's a seat, sit down.' Then it

would occur to the newly ordained bhikkhus: 'It seems that

when a bhikkhu is a forest dweller and speaks in praise of forest

dwelling. . . when he is energetic and speaks in praise of arousing energy, the elder bhikkhus invite him to a seat... They

would practise accordingly, and that would lead to their welfare

and happiness for a long time.

"But now, Kassapa, the elder bhikkhus are no longer forest

dwellers and do not speak in praise of forest dwelling .....

they are no longer energetic and do not speak in praise of arousing

energy. Now it is the bhikkhu who is well known and

famous, one who gains robes, almsfood, lodgings, and medicinal

requisites, that the elder bhikkhus invite to a seat, saying: 'Come,

bhikkhu. What is this bhikkhu's name? This is an excellent

bhikkhu. This bhikkhu is keen on the company of his brothers in

the holy life. Come, bhikkhu, here's a seat, sit down.' Then it

occurs to the newly ordained bhikkhus: 'It seems that when a

bhikkhu is well known and famous, one who gains robes, almsfood,

lodgings, and medicinal requisites, the elder bhikkhus

invite him to a seat....' They practise accordingly, and that leads

to their harm and suffering for a long time.

"If, Kassapa, one speaking rightly could say: 'Those leading the

holy life have been ruined by the ruination of those who lead the

holy life; those leading the holy life have been vanquished by the

vanquishing of those who lead the holy life,' 284 it is just thus that

one could rightly say this."

152. Jhanas and Direct Knowledges (Jhanabhinna)
( Nine Jhana [Dhyansamadhi] states & Divine knowledge)

(1) First Jhana (Sans. Dhyan samadhi 1)

At Savatthi. "Bhikkhus, 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.

Kassapa too, to whatever extent he wishes, secluded from

sensual pleasures, secluded from unwholesome states, enters

and dwells in the first jhana.

(2) Second Jhana (Sans. Dhyan samadhi 2)

"Bhikkhus, to whatever extent I wish, with the subsiding of

thought and examination, I enter and dwell 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. Kassapa too, to whatever extent he wishes, with

the subsiding of thought and examination, enters and dwells in

the second jhana.

(3) Third Jhana (Sans. Dhyan samadhi 3)

"Bhikkhus, to whatever extent I wish, with the fading away as

well of rapture, I dwell equanimous, and mindful and clearly

comprehending, I experience happiness with the body; I enter

and dwell in the third jhana of which the noble ones declare: 'He

is equanimous, mindful, one who dwells happily.' Kassapa too,

to whatever extent he wishes, enters and dwells in the third

jhana.

(4) Fourth Jhana (Sans. Dhyan samadhi 4)

"Bhikkhus, to whatever extent I wish, with the abandoning of

pleasure and pain, and with the previous passing away of joy

and displeasure, I enter and dwell in the fourth jhana, which is

neither painful nor pleasant and includes the purification of

mindfulness by equanimity. Kassapa too, to whatever extent he

wishes, enters and dwells in the fourth jhana.

(5) Fifth Jhana (Sans. Dhyan samadhi 5)

"Bhikkhus, to whatever extent I wish, 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 enter and dwell

in the base of the infinity of space. Kassapa too, to whatever

extent he wishes, enters and dwells in the base of the infinity of

space.

(6) Sixth Jhana (Sans. Dhyan samadhi 6)

"Bhikkhus, to whatever extent I wish, by completely

transscending the base of the infinity of space, aware that 'consciousness

is infinite,' I enter and dwell in the base of the infinity of

consciousness. [212] Kassapa too, to whatever extent he wishes,

enters and dwells in the base of the infinity of consciousness.

(7) Seventh Jhana (Sans. Dhyan samadhi 7)

"Bhikkhus, to whatever extent I wish, by completely

transscending the base of the infinity of consciousness, aware that

'there is nothing,' I enter and dwell in the base of nothingness.

Kassapa too, to whatever extent he wishes, enters and dwells in

the base of nothingness.

(8) Eighth Jhana (Sans. Dhyan samadhi 8)

"Bhikkhus, to whatever extent I wish, by completely

transcending the base of nothingness, I enter and dwell in the base of

neither-perception-nor-nonperception. Kassapa too, to whatever

extent he wishes, enters and dwells in the base of

neither-perception-nor-nonperception.

(9) Ninth Jhana (Sans. Dhyan samadhi 9)

"Bhikkhus, to whatever extent I wish, by completely

transcending the base of neither-perception-nor-nonperception, I

enter and dwell in the cessation of perception and feeling.

Kassapa too, to whatever extent he wishes, enters and dwells in

the cessation of perception and feeling.

(Divine Knowledge of Magic)

"Bhikkhus, to whatever extent I wish, I wield the various kinds

of spiritual power: having been one, I become many; having been

many, I become one; I appear and vanish; I go unhindered

through a wall, through a rampart, through a mountain as

though through space; I dive in and out of the earth as though it

were water; I walk on water without sinking as though it were

earth; seated cross-legged, I travel in space like a bird; with my

hand I touch and stroke the moon and sun so powerful and

mighty; I exercise mastery with the body as far as the brahma

world. Kassapa too, to whatever extent he wishes, wields the

various kinds of spiritual power.

(Divine Hearing)

"Bhikkhus, to whatever extent I wish, with the divine ear element,

which is purified and surpasses the human, I hear both

kinds of sounds, the divine and human, those that are far as well

as near. Kassapa too, to whatever extent he wishes, with the

divine ear element, which is purified and surpasses the human,

hears both kinds of sounds.

(Knowing Other's Minds)

"Bhikkhus, to whatever extent I wish, I understand the minds

of other beings and persons, having encompassed them with

my own mind. I understand a mind with lust as a mind with

lust; a mind without lust as a mind without lust; a mind with

hatred as a mind with hatred; a mind without hatred as a mind

without hatred; a mind with delusion as a mind with delusion;

a mind without delusion as a mind without delusion; a

contracted mind as contracted and a distracted mind as distracted;

an exalted mind as exalted and an unexalted mind as unexalted;

a surpassable mind as surpassable and an unsurpassable mind as

unsurpassable; a concentrated mind as concentrated and an

unconcentrated mind as unconcentrated; a liberated mind as liberated

ated and an unliberated mind as unliberated. Kassapa too, to whatever

ever extent he wishes, understands the minds of other beings and

persons, having encompassed them with his own mind.

(Knowing Past Lives )

"Bhikkhus, to whatever extent I wish, I recollect my manifold

past abodes, that is, one birth, two births, three births, four births,

five births, ten births, twenty births, thirty births, forty births,

fifty births, a hundred births, a thousand births, a hundred thousand

births, many -aeons of world-contraction, many aeons of

world-expansion, many aeons of world-contraction and expansion

thus: There I was so named, of such a clan, with such an

appearance, such was my food, such my experience of pleasure

and pain, such my life span; passing away from there, I was

reborn elsewhere, and there too I was so named, of such a clan,

with such an appearance, such was my food, such my experience

of pleasure and pain, such my life span; passing away from there,

I was reborn here.' Thus I recollect my manifold past abodes with

their modes and details. Kassapa too, to whatever extent he wishes,

recollects his manifold past abodes with their modes and details.

(Divine Sight)

"Bhikkhus, to whatever extent I wish, with the divine eye,

which is purified and surpasses the human, I see beings

passing away and being reborn, inferior and superior, beautiful

and ugly, fortunate and unfortunate, and I understand how

beings fare on according to their kamma thus: 'These beings who

engaged in misconduct of body, speech, and mind, who reviled

the noble ones, held wrong view, and undertook actions based on

wrong view, with the breakup of the body, after death, have been

reborn in a state of misery, in a bad destination, in the nether

world, in hell; but these beings who engaged in good conduct of

body, speech, and mind, who did not revile the noble ones, who

held right view, and undertook action based on right view, with

the breakup of the body, after death, have been reborn in a good

destination, in a heavenly world.' Thus with the divine eye,

which is purified and surpasses the human, I see beings passing

away and being reborn, inferior and superior, beautiful and ugly,

fortunate and unfortunate, and I understand how beings fare on

according to their kamma. Kassapa too, to whatever extent he

wishes, with the divine eye, which is purified and surpasses the

human, sees beings passing away and being reborn, inferior and

superior, beautiful and ugly, fortunate and unfortunate, and he

understands how beings fare on according to their kamma.

(Knowing Liberation)

"Bhikkhus, by the destruction of the taints, in this very life I

enter and dwell in the taintless liberation of mind, liberation by

wisdom, realizing it for myself with direct knowledge- 285

Kassapa too, by the destruction of the taints, in this very life

enters and dwells in the taintless liberation of mind, liberation by

wisdom, realizing it for himself with direct knowledge."

153. The Bhikkhunis' Quarters (Upassaya)
Thus have I heard. On one occasion the Venerable Mahakassapa

was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park.

Then, in the morning, the Venerable Ananda dressed and,

taking bowl and robe, he approached the Venerable Mahakassapa and said: "Come, Venerable Kassapa, let us go to the

bhikkhunis' quarters." 286

"You go, friend Ananda, you're the busy one with many

duties."

A second time the Venerable Ananda said to the Venerable

Mahakassapa: "Come, Venerable Kassapa, let us go to the bhikkhunis'

quarters."

"You go, friend Ananda, you're the busy one with many

duties."

A third time the Venerable Ananda said to the Venerable

Mahakassapa: "Come, Venerable Kassapa, let us go to the

bhikkhunis' quarters."

Then, in the morning, the Venerable Mahakassapa dressed

and, taking bowl and robe, went to the bhikkhunis' quarters with

the Venerable Ananda as his companion. When he arrived he sat

down on the appointed seat. Then a number of bhikkhunis

approached the Venerable Mahakassapa, paid homage to him,

and sat down to one side. As they were sitting there, the

Venerable Mahakassapa instructed, exhorted, inspired, and

gladdened those bhikkhunis with a Dhamma talk, after which he

rose from his seat and departed.

Then the bhikkhuni Thullatissa, being displeased, expressed

her displeasure thus: "How can Master Mahakassapa think of

speaking on the Dhamma in the presence of Master Ananda, the

Videhan sage? 288 For Master Mahakassapa to think of speaking

on the Dhamma in the presence of Master Ananda, the Videhan

sage — this is just as if a needle-peddler would think he

could sell a needle to a needle-maker!"

The Venerable Mahakassapa overheard the bhikkhuni Thullatisa

making this statement and said to the Venerable Ananda:

"How is it, friend Ananda, am I the needle-peddler and you the

needle-maker, or am I the needle-maker and you the needle-peddler?"

"Be patient. Venerable Kassapa, women are foolish." 289

"Hold it, friend Ananda! Don't give the Sangha occasion to

investigate you further. 290 What do you think, friend Ananda,

was it you that the Lord (Buddha) brought forward in the presence

of the Bhikkhu Sangha, saying: 'Bhikkhus, 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. Ananda too, to whatever extent he wishes,

secluded from sensual pleasures, secluded from unwholesome

states, enters and dwells in the first jhana'?"

"No, venerable sir."

"I was the one, friend, that the Lord (Buddha) brought forward in

the presence of the Bhikkhu Sangha, saying: 'Bhikkhus, to whatever extent I wish, ... I enter and dwell in the first jhana....

Kassapa too, to whatever extent he wishes, enters and dwells in

the first jhana.'

(The same exchange is repeated for the remaining meditative attainments and the six direct knowledges, all as in the preceding sutta.)

"I was the one, friend, that the Lord (Buddha) brought forward in

the presence of the Bhikkhu Sangha, saying: 'Bhikkhus, by the

destruction of the taints, in this very life I enter and dwell in the

taintless liberation of mind, liberation by wisdom, realizing it for

myself with direct knowledge. Kassapa too, by the destruction of

the taints, in this very life enters and dwells in the taintless liberation

of mind, liberation by wisdom, realizing it for himself with

direct knowledge.'

"Friend, one might just as well think that a bull elephant seven

or seven and a half cubits high could be concealed by a palm leaf

as think that my six direct knowledges could be concealed." 291

But the bhikkhuni Thullatissa fell away from the holy life. 292

154. The Robe (Civara)
On one occasion the Venerable Mahakassapa was dwelling in

Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on

that occasion the Venerable Ananda was wandering on tour in

Dakkhinagiri together with a large Sangha of bhikkhus. 293 Now

on that occasion thirty bhikkhus — pupils of the Venerable

Ananda — most of them youngsters, had given up the training

and had returned to the lower life.

When the Venerable Ananda had wandered on tour in

Dakkhinagiri as long as he wanted, he came back to Rajagaha, to

the Bamboo Grove, the Squirrel Sanctuary. He approached the

Venerable Mahakassapa, paid homage to him, and sat down to

one side, and the Venerable Mahakassapa said to him: "Friend

Ananda, for how many reasons did the Lord (Buddha) lay down

the rule that bhikkhus should not take meals among families in

groups of more than three?" 294

"The Lord (Buddha) laid down this rule for three reasons,

Venerable Kassapa: for restraining ill-behaved persons and for

the comfort of well-behaved bhikkhus, [with the intention,] 'May

those of evil wishes, by forming a faction, not create a schism in

the Sangha!'; and out of sympathy towards families. 295 It is for

these three reasons. Venerable Kassapa, that the Lord (Buddha) laid

down this rule."

"Then why, friend Ananda, are you wandering about with

these young bhikkhus who are unguarded in their sense faculties,

immoderate in eating, and not devoted to wakefulness? One

would think you were wandering about trampling on crops; one

would think you were wandering about destroying families.

Your retinue is breaking apart, friend Ananda, your young

followers are slipping away. But still this youngster does not know

his measure!"

"Grey hairs are growing on my head. Venerable Kassapa.

Can't we escape being called a youngster by the Venerable

Mahakassapa?" 296 [219]

"Friend Ananda, it is just because you wander around with

these young bhikkhus who are unguarded in their sense faculties

... But still this youngster does not know his measure!"

The bhikkhuni Thullananda heard: 297 "Master Mahakassapa

has disparaged Master Ananda, the Videhan sage, by calling him

a youngster." Then, being displeased at this, she expressed her

displeasure thus: "How can Master Mahakassapa, who was

formerly a member of another sect, 298 think to disparage Master

Ananda, the Videhan sage, by calling him a youngster?"

The Venerable Mahakassapa overheard the bhikkhuni Thullananda

making this statement and said to the Venerable Ananda:

"Surely, friend Ananda, the bhikkhuni Thullananda made that

statement rashly, without consideration. For since I shaved off

my hair and beard, put on saffron robes, and went forth from the

home life into homelessness, I do not recall ever having acknowledged

any other teacher except the Lord (Buddha), the Arahant, the

Perfectly Enlightened One.

"In the past, friend, when I was still a householder, it occurred

to me: 'Household life is confinement, a path of dust, going forth

is like the open air. It is not easy for one living at home to lead

the perfectly complete, perfectly purified holy life, which is like

polished conch. Let me then shave off my hair and beard, put on

saffron robes, and go forth from the household life into homelessness.' Some time later I had an outer robe made from

patches of cloth; 299 then, acknowledging those who were arahants in the world [as models], I shaved off my hair and beard,

put on saffron robes, and went forth from the household life into

homelessness.

"When I had thus gone forth, I was travelling along a road

when I saw the Lord (Buddha) sitting by the Bahuputta Shrine

between Rajagaha and Nalanda 300 Having seen him, I thought:

'If I should ever see the Teacher, it is the Lord (Buddha) himself that

I would see. If I should ever see the Fortunate One, it is the

Lord (Buddha) himself that I would see. If I should ever see the

Perfectly Enlightened One, it is the Lord (Buddha) himself that I

would see.' Then I prostrated myself right there at the Blessed

One's feet and said to him: 'Venerable sir, the Lord (Buddha) is my

teacher, I am his disciple. Venerable sir, the Lord (Buddha) is my

teacher, I am his disciple.' 301

"When I had said this, the Lord (Buddha) said to me: 'Kassapa, if

one who does not know and see should say to a disciple so

single-minded as yourself: "I know, I see," his head would split.

But knowing, Kassapa, I say, "I know"; seeing, I say, "I see." 302

"'Therefore, Kassapa, you should train yourself thus: "I will

arouse a keen sense of shame and fear of wrongdoing towards

elders, the newly ordained, and those of middle status." Thus

should you train yourself.

"'Therefore, Kassapa, you should train yourself thus:

"Whenever I listen to any Dhamma connected with the wholesome,

I will listen to it with eager ears, attending to it as a matter

of vital concern, applying my whole mind to it." 303 Thus should

you train yourself.

"'Therefore, Kassapa, you should train yourself thus: "I will

never relinquish mindfulness directed to the body associated

with joy." Thus should you train yourself.' 304

"Then, having given me this exhortation, the Lord (Buddha) rose

from his seat and departed. [221] For seven days, friend, I ate the

country's almsfood as a debtor, but on the eighth day final

knowledge arose. 305

"Then, friend, the Lord (Buddha) descended from the road and

went to the foot of a tree. I folded in four my outer robe of

patches and said to him: 'Venerable sir, let the Lord (Buddha) sit

down here. This will lead to my welfare and happiness for a long

time.' The Lord (Buddha) sat down on the appointed seat and said

to me: 'Your outer robe of patches is soft, Kassapa.' - 'Venerable

sir, let the Lord (Buddha) accept my outer robe of patches, out of

compassion.' - 'Then will you wear my worn-out hempen

ragrobes?' - 'I will, venerable sir.' Thus I offered the Lord (Buddha) my

outer robe of patches and received from him his worn-out

hempen rag-robes. 307

"If, friend, one speaking rightly could say of anyone: 'He is a

son of the Lord (Buddha), born of his breast, born of his mouth,

born of the Dhamma, created by the Dhamma, an heir to the

Dhamma, a receiver of wom-out hempen rag-robes,' it is of me

that one could rightly say this. 308

"Friend, 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

nation, [222] with rapture and happiness born of seclusion.... (As

in 9)

"Friend, by the destruction of the taints, in this very life I enter

and dwell in the taintless liberation of mind, liberation by wisdom,

realizing it for myself with direct knowledge.

"Friend, one might just as well think that a bull elephant seven

or seven and a half cubits high could be concealed by a palm leaf

as think that my six direct knowledges could be concealed." 309

But the bhikkhuni Thullananda fell away from the holy life.

155. After Death (Parammarana)
On one occasion the Venerable Mahakassapa and the Venerable

Sariputta were dwelling at Baranasi in the Deer Park at Isipatana.

Then, in the evening, the Venerable Sariputta emerged from

seclusion and approached the Venerable Mahakassapa. He

exchanged greetings with the Venerable Mahakassapa and,

when they had concluded their greetings and cordial talk, he sat

down to one side and said to him:

"How is it, friend Kassapa, does the Tathagata exist after

death?" 310

"The Lord (Buddha), friend, has not declared this: 'The Tathagata

exists after death.'"

"Then, friend, does the Tathagata not exist after death?"

"The Lord (Buddha), friend, has not declared this either: 'The

Tathagata does not exist after death.'" [223]

"How is it then, friend, does the Tathagata both exist and not

exist after death?"

"The Lord (Buddha), friend, has not declared this: 'The Tathagata

both exists and does not exist after death.'"

"Then, friend, does the Tathagata neither exist nor not exist

after death?"

"The Lord (Buddha), friend, has not declared this either: 'The

Tathagata neither exists nor does not exist after death.'"

"Why hasn't the Lord (Buddha) declared this, friend?"

"Because this is unbeneficial, irrelevant to the fundamentals of

the holy life, and does not lead to revulsion, to dispassion, to

cessation, to peace, to direct knowledge, to enlightenment, to

Nibbana. Therefore the Lord (Buddha) has not declared this."

"And what, friend, has the Lord (Buddha) declared?"

"The Lord (Buddha), friend, has declared: 'This is suffering,' and

'This is the origin of suffering,' and 'This is the cessation of

suffering,' and 'This is the way leading to the cessation of suffering.'"

"And why, friend, has the Lord (Buddha) declared this?"

"Because, friend, this is beneficial, relevant to the fundamentals

of the holy life, and leads to revulsion, to dispassion, to

cessation, to peace, to direct knowledge, to enlightenment, to

Nibbana. Therefore the Lord (Buddha) has declared this."

156. Counterfeit of True Dhamma (Saddhammappatirupaka sans. Sat-dharmapya-atirupa)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then

the Venerable Mahakassapa approached the Lord (Buddha), paid

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

"Venerable sir, what is the reason, what is the cause, why

formerly there were fewer training rules but more bhikkhus were

established in final knowledge, while now there are more training

rules but fewer bhikkhus are established in final knowledge?" 311

"That's the way it is, Kassapa. When beings are deteriorating

and the true Dhamma is disappearing there are more training

rules but fewer bhikkhus are established in final knowledge.

Kassapa, the true Dhamma does not disappear so long as a

counterfeit of the true Dhamma has not arisen in the world. But when

a counterfeit of the true Dhamma arises in the world, then the

true Dhamma disappears. 312

"Just as, Kassapa, gold does not disappear so long as counterfeit

gold has not arisen in the world, but when counterfeit gold

arises then true gold disappears, so the true Dhamma does not

disappear so long as a counterfeit of the true Dhamma has not

arisen in the world, but when a counterfeit of the true Dhamma

arises in the world, then the true Dhamma disappears.

"It is not the earth element, Kassapa, that causes the true

Dhamma to disappear, nor the water element, nor the heat

element, nor the air element. It is the senseless people who arise

right here who cause the true Dhamma to disappear.

"The true Dhamma does not disappear all at once in the way a

ship sinks. 313 There are, Kassapa, five detrimental things 314 that

lead to the decay and disappearance of the true Dhamma. What

are the five? Here the bhikkhus, the bhikkhunls, the male lay

followers, and the female lay followers dwell without reverence

and deference towards the Teacher; they dwell without

reverence and deference towards the Dhamma; they dwell without

reverence and deference towards the Sangha; they dwell

without reverence and deference towards the training; they

dwell without reverence and deference towards concentration 315

These, Kassapa, are the five detrimental things that lead to the

decay and disappearance of the true Dhamma.

"There are five things, Kassapa, that lead to the longevity of the

true Dhamma, to its nondecay and nondisappearance. What are

the five? Here the bhikkhus, the bhikkhunls, the male lay followers,

and the female lay followers dwell with reverence and deference

towards the Teacher; they dwell with reverence and deference

towards the Dhamma; they dwell with reverence and deference

towards the Sangha; they dwell with reverence and deference

towards the training; they dwell with reverence and deference

towards concentration. These, Kassapa, are the five things that

lead to the longevity of the true Dhamma, to its nondecay and

nondisappearance."

157. Dreadful (Daruna)
Thus have I heard. 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!" [226]

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

"Bhikkhus, dreadful are gain, honour, and praise, bitter, vile,

obstructive to achieving the unsurpassed security from

bondage. 316 Therefore, bhikkhus, you should train yourselves

thus: 'We will abandon the arisen gain, honour, and praise, and

we will not let the arisen gain, honour, and praise persist obsessing our minds.' Thus should you train yourselves."

158. The Hook (Balisa)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise,

bitter, vile, obstructive to achieving the unsurpassed security

from bondage. 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, having swallowed the fisherman's hook, would

meet with calamity and disaster, and the fisherman could do

with it as he wishes.

"'Fisherman,' bhikkhus: this is a designation for Mara the Evil

One. 'Baited hook': this is a designation for gain, honour, and

praise. Any bhikkhu who relishes and enjoys the arisen gain,

honour, and praise is called a bhikkhu who has swallowed the

baited hook, who has met with calamity and disaster, and the

Evil One can do with him as he wishes. So dreadful, bhikkhus,

are gain, honour, and praise, so bitter, vile, obstructive to achieving

the unsurpassed security from bondage. Therefore,

bhikkhus, you should train yourselves thus: 'We will abandon

the arisen gain, honour, and praise, and we will not let the arisen

gain, honour, and praise persist obsessing our minds.' Thus

should you train yourselves."

159. The Turtle (Kumma)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and

praise .... Once in the past there was a large family of turtles that

had been living for a long time in a certain lake. 317 Then one turtle

said to another: 'Dear turtle, do not go to such and such a

region.' But that turtle went to that region, and a hunter struck

him with a corded harpoon. 318 Then that turtle approached the

first one. When the first turtle saw him coming in the distance, he

said to him: 'I hope, dear turtle, that you didn't go to that region.'

- 'I did go to that region, dear.' - 'I hope you haven't been hit or

struck, dear.' - 'I haven't been hit or struck; but there is this cord

constantly following behind me.' - 'Indeed you've been hit, dear

turtle, indeed you've been struck! Your father and grandfather

also met with calamity and disaster on account of such a cord. Go

now, dear turtle, you are no longer one of us.'

"'Hunter,' bhikkhus: this is a designation for Mara the Evil One.

'Corded harpoon': this is a designation for gain, honour, and

praise. 'Cord': this is a designation for delight and lust. Any

bhikkhu who relishes and enjoys the arisen gain, honour, and

praise is called a bhikkhu who has been struck with a corded

harpoon, 319 who has met with calamity and disaster, and the Evil

One can do with him as he wishes. So dreadful, bhikkhus, are gain,

honour, and praise.... Thus should you train yourselves."

160. The Long-Haired Goat (Dighalomika)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Suppose a long-haired she-goat would enter a briar patch. She

would get caught here and there, be held fast here and there, be

bound here and there, and here and there she would meet with

calamity and disaster. So too, bhikkhus, a bhikkhu here whose

mind is overcome and obsessed by gain, honour, and praise

dresses in the morning and, taking bowl and robe, enters a village or town for alms. He gets caught here and there, is held fast

here and there, is bound here and there, and here and there he

meets with calamity and disaster. So dreadful, bhikkhus, are

gain, honour, and praise.... Thus should you train yourselves."

161. The Dung Beetle (Milhaka)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Suppose there was a beetle, a dung-eater, stuffed with dung, full

of dung, and in front of her was a large dunghill. Because of this

she would despise the other beetles, thinking: 'I am a dung-eater,

stuffed with dung, full of dung, and in front of me there is a large

dunghill.' [229] So too, bhikkhus, a bhikkhu here whose mind is

overcome and obsessed by gain, honour, and praise dresses in

the morning and, taking bowl and robe, enters a village or town

for alms. There he would eat as much as he wants, he would be

invited for the next day's meal, and his almsfood would be

plentiful. When he goes back to the monastery, he boasts before a

group of bhikkhus: 'I have eaten as much as I want, I have been

invited for tomorrow's meal, and my almsfood is plentiful. I am

one who gains robes, almsfood, lodgings, and medicinal requisites,

but these other bhikkhus have little merit and influence,

and they do not gain robes, almsfood, lodgings, and medicinal

requisites.' Thus, because his mind is overcome and obsessed by

gain, honour, and praise, he despises the other well-behaved

bhikkhus. That will lead to the harm and suffering of this senseless

person for a long time. So dreadful, bhikkhus, are gain, honour,

and praise.... Thus should you train yourselves."

162. The Thunderbolt (Asani)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Whom should a thunderbolt strike, bhikkhus? A trainee upon

whom come gain, honour, and praise while he has not yet

reached his mind's ideal. 320

"'Thunderbolt' bhikkhus: this is a designation for gain, honour,

and praise. So dreadful, bhikkhus, are gain, honour, and

praise.... Thus should you train yourselves."

163. The Poisoned Dart (Diddha)
At Savatthi. [230] "Bhikkhus, dreadful are gain, honour, and

praise.... Whom should one pierce with a dart smeared in poison, bhikkhus? A trainee upon whom come gain, honour, and

praise while he has not yet reached his mind's ideal. 3 ? 1

"'Dart,' bhikkhus: this is a designation for gain, honour, and

praise. So dreadful, bhikkhus, are gain, honour, and praise....

Thus should you train yourselves."

164. The Jackal (Singala)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Did you hear an old jackal howling when the night was fading?"

"Yes, venerable sir."

"That old jackal is afflicted with a disease called mange. 322 He

cannot feel at ease whether he goes into a cave, or to the foot of a

tree, or into the open air. Wherever he goes, wherever he stands,

wherever he sits, wherever he lies down, there he meets with

calamity and disaster. So too, bhikkhus, a bhikkhu here whose

mind is overcome and obsessed with gain, honour, and praise

does not feel at ease whether he goes into an empty hut, or to the

foot of a tree, or into the open air. Wherever he goes, wherever he

stands, wherever he sits, wherever he lies down, there he meets

with calamity and disaster. [231] So dreadful, bhikkhus, are gain,

honour, and praise.... Thus should you train yourselves."

165. The Gale Winds (Verambha)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Bhikkhus, high in the sky winds called gales are blowing. 323 If a

bird goes up there, the gale winds fling it about, and as it is flung

about by the gale winds, its feet go one way, its wings another

way, its head still another way, and its body still another way. So

too, bhikkhus, a bhikkhu here whose mind is overcome and

obsessed by gain, honour, and praise dresses in the morning and.

taking bowl and robe, enters a village or town for alms with

body, speech, and mind unguarded, without setting up mindfulness,

unrestrained in his sense faculties. He sees women there

lightly clad or lightly attired and lust invades his mind. With his

mind invaded by lust he gives up the training and returns to the

lower life. Some take his robe, others his bowl, others his sitting

cloth, and still others his needle case, as with the bird flung by

the gale winds. So dreadful, bhikkhus, are gain, honour, and

praise.... Thus should you train yourselves."

166. Sutta With Verses (Sagathasuttam)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Bhikkhus, I see some person here [232] whose mind is overcome

and obsessed by honour, with the breakup of the body, after

death, reborn in a state of misery, in a bad destination, in the

nether world, in hell. Then I see some person here whose mind is

overcome and obsessed by lack of honour ... reborn in a state of

misery.... Then I see some person here whose mind is overcome

and obsessed by both honour and lack of honour, with the

breakup of the body, after death, reborn in a state of misery, in a

bad destination, in the nether world, in hell. So dreadful,

bhikkhus, are gain, honour, and praise.... Thus should you train

yourselves."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Whether he is showered with honour; Shown dishonour, or offered both.

His concentration does not vacillate; As he dwells in the measureless state. 324

When he meditates with perseverance; An insight-seer of subtle view

Delighting in the destruction of clinging; They call him truly a superior man." 325

2. The Second Subchapter (Dutiyavaggo)
(The Bowl)

167. Golden Bowl (Suvannapati)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Bhikkhus, I have known o f a certain person here whose mind I

have encompassed with my own mind: 'This venerable one

would not tell a deliberate lie even for the sake of a golden bowl

filled with powdered silver.' Yet some time later I see him, his

mind overcome and obsessed by gain, honour, and praise, telling

a deliberate lie. So dreadful, bhikkhus, are gain, honour, and

praise.... Thus should you train yourselves."

168. Silver Bowl (Rupiyapati)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Bhikkhus, I have known of a certain person here whose mind I

have encompassed with my own mind: 'This venerable one

would not tell a deliberate lie even for the sake of a silver bowl

filled with powdered gold.' Yet some time later I see him, his

mind overcome and obsessed by gain, honour, and praise, telling

a deliberate lie. So dreadful, bhikkhus, are gain, honour, and

praise.... Thus should you train yourselves."

169 (10) Suvannanikkha, Etc.
At Savatthi. [234] "Bhikkhus, dreadful are gain, honour, and

praise.... Bhikkhus, I have known of a certain person here whose

mind I have encompassed with my own mind: This venerable

one would not tell a deliberate lie even for the sake of a suvannanikkha

... even for the sake of a hundred suvannanikkhas ... even

for the sake of a sitiginikkha ... for a hundred sihginikkhas 326 ... for

the earth filled with gold ... for any material reward ... for the

sake of his life ... for the most beautiful girl of the land. 327 Yet

some time later I see him, his mind overcome and obsessed by

gain, honour, and praise, telling a deliberate lie. So dreadful,

bhikkhus, are gain, honour, and praise.... Thus should you train

yourselves."

3. The Third Subchapter (Tatiyavaggo)
(A Woman)

170. A Woman (Matugama)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Bhikkhus, even though a woman, when one is alone with

her, may not persist obsessing one's mind, still gain, honour, and

praise might persist obsessing one's mind. So dreadful,

bhikkhus, are gain, honour, and praise.... Thus should you train

yourselves."

171. The Most Beautiful Girl (Kalyani)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Bhikkhus, even though the most beautiful girl of the land, when

one is alone with her, may not persist obsessing one's mind, still

gain, honour, and praise might persist obsessing one's mind. So

dreadful, bhikkhus, are gain, honour, and praise.... Thus should

you train yourselves."

172. Only Son (Ekaputtakasa sans. Eka-Putra)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

A faithful female lay follower, rightly imploring her only son,

dear and beloved, might implore him thus: 'Dear, you should

become like Citta the householder and Hatthaka of Alavaka'

for this is the standard and criterion for my male disciples who

are lay followers, that is, Citta the householder and Hatthaka of

Alavaka. 328 'But if, dear, you go forth from the household life into

homelessness, you should become like Sariputta and

Moggallana' — for this is the standard and criterion for my male

disciples who are bhikkhus, that is, Sariputta and Moggallana.

'While, dear, you are a trainee, one who has not yet reached his

mind's ideal, may gain, honour, and praise not come upon you!'

"Bhikkhus, if [236] gain, honour, and praise come upon a

bhikkhu while he is a trainee, one who has not yet reached his

mind's ideal, this is. an obstacle for him. So dreadful, bhikkhus,

are gain, honour, and praise .... Thus should you train yourselves."

173. Only Daughter (Ekadhitu)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

A faithful female lay follower, rightly imploring her only daughter,

dear and beloved, might implore her thus: 'Dear, you should

become like Khujjuttara the lay follower and Velukandakiya,

Nanda's mother' — for this is the standard andTriterion for my

female disciples who are lay followers, that is, Khujjuttara the lay

follower and Velukandakiya, Nanda's mother. 329 'But if, dear,

you go forth from the household life into homelessness, you

should become like the bhikkhunis Khema and Uppalavanna'

for this is the standard and criterion for my female disciples who

are bhikkhunis, that is, Khema and Uppalavanna. 'While, dear,

you are a trainee, one who has not yet reached her mind's ideal,

may gain, honour, and praise not come upon you!'

"Bhikkhus, if gain, honour, and praise come upon a bhikkhuni

while she is still a trainee, one who has not yet reached her

mind's ideal, this is an obstacle for her. So dreadful, bhikkhus, are

gain, honour, and praise.... Thus should you train yourselves."

174. Ascetics and Brahmins (1) (Samanabrahmana1)
At Savatthi. "Bhikkhus, those ascetics or brahmins who do

not understand as they really are the gratification, the danger,

and the escape in the case of gain, honour, and praise: 330 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

as they really are the gratification, the danger, and the escape in

the case of gain, honour, and praise: these I consider to be ascetics

tics 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."

175. Ascetics and Brahmins (2) (Samanabrahmana2)
At Savatthi. "Bhikkhus, those ascetics or brahmins who do not

understand as they really are the origin and the passing away, the

gratification, the danger, and the escape in the case of gain, honour,

and praise: these I do not consider to be ascetics among ascetics...

"But, bhikkhus, those ascetics and brahmins who understand

these things: these I consider to be ascetics among ascetics and

brahmins among brahmins, and these venerable ones, by realizing

ing it for themselves with direct knowledge, in this very life enter

and dwell in the goal of asceticism and the goal of brahminhood."

176. Ascetics and Brahmins (3) (Samanabrahmana3)
At Savatthi. "Bhikkhus, those ascetics or brahmins who do not

understand gain, honour, and praise, its origin, its cessation, and

the way leading to its cessation: these I do not consider to be

ascetics among ascetics.... 331

"But, bhikkhus, those ascetics and brahmins who understand

these things: these I consider to be ascetics among ascetics and

brahmins among brahmins, and these venerable ones, by realizing

ing it for themselves with direct knowledge, in this very life enter

and dwell in the goal of asceticism and the goal of brahminhood."

177. Skin (Chavi)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

[238] Gain, honour, and praise cut through the outer skin, then

through the inner skin, then through the flesh, then through the

sinews, then through the bone. Having cut through the bone,

they reach right to the marrow. So dreadful, bhikkhus, are gain,

honour, and praise.... Thus should you train yourselves."

178. The Rope (Rajju)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

Gain, honour, and praise cut through the outer skin, then

through the inner skin, then through the flesh, then through the

sinews, then through the bone. Having cut through the bone,

they reach right to the marrow. Suppose, bhikkhus, a strong man

would wrap one's leg with a taut horsehair rope and pull it tight.

It would cut through the outer skin, then through the inner skin,

then through the flesh, then through the sinews, then through the

bone. Having cut through the bone, it would reach right to the

marrow. So too, bhikkhus, gain, honour, and praise cut through

the outer skin ... they reach right to the marrow. So dreadful,

bhikkhus, are gain, honour, and praise.... Thus should you train

yourselves. "

179. The Bhikkhu (Sans. Bhikshu)
At Savatthi. [239] "Bhikkhus, gain, honour, and praise, I say, are

an obstacle even for a bhikkhu who is an arahant, one with taints

destroyed."

When this was said, the Venerable Ananda asked the Blessed

One: "Why, venerable sir, are gain, honour, and praise an obstacle

even for a bhikkhu with taints destroyed?"

"I do not say, Ananda, that gain, honour, and praise are an

obstacle to his unshakable liberation of mind. But I say they are

an obstacle to [his attainment of] those pleasant dwellings in this

very life which are achieved by one who dwells diligent, ardent,

and resolute. 332 So dreadful, Ananda, are gain, honour, and

praise, so bitter, vile, obstructive to achieving the unsurpassed

security from bondage. Therefore, Ananda, you should train

yourselves thus: 'We will abandon the arisen gain, honour, and

praise, and we will not let the arisen gain, honour, and praise

persist obsessing our minds.' Thus should you train yourselves."

180. Schism (Bhindi)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise....

[240] Because his mind was overcome and obsessed by gain, honour,

and praise, Devadatta provoked a schism in the Sangha. So

dreadful, bhikkhus, are gain, honour, and praise.... Thus should

you train yourselves."

181. Wholesome Root (Kusalamula)
.. . "Because his mind was overcome and obsessed by gain, honour,

and praise, Devadatta's wholesome root was cut off...." 333

182. Wholesome Nature (Kusaladhamma)
... "Because his mind was overcome and obsessed by gain, honour,

and praise, Devadatta's wholesome nature was cut off...."

183. Bright Nature (Sukkadhamma sans. Shuk-dharma)
... "Because his mind was overcome and obsessed by gain, honour,

and praise, Devadatta's bright nature was cut off...."

184. Not Long After He Left (Acirapakkanta)
On one occasion the Lord (Buddha) was dwelling in Rajagaha

on Mount Vulture Peak not long after Devadatta had left. There,

with reference to Devadatta, the Lord (Buddha) addressed the

bhikkhus thus: 334

"Bhikkhus, Devadatta's gain, honour, and praise arose to his

own downfall and destruction. Just as a plantain tree, a bamboo,

or a reed yields fruit to its own downfall and destruction, so

Devadatta's gain, honour, and praise arose to his own downfall

and destruction. Just as a mule becomes pregnant to its own

downfall and destruction, so Devadatta's gain, honour, and

praise arose to his own. downfall and destruction. So dreadful,

bhikkhus, are gain, honour, and praise.... Thus should you train

yourselves."

This is what the Lord (Buddha) said. Having said this, the Fortunate One,

the Teacher, further said this:

"As its own fruit brings destruction; To the plantain, bamboo, and reed.

As its embryo destroys the mule; So do honours destroy the scoundrel."

185. Five Hundred Carts (Pancarathasata)
While dwelling at Rajagaha in the Bamboo Grove, the Squirrel

Sanctuary. Now on that occasion Prince Ajatasattu was going to

attend upon Devadatta morning and evening with five hundred

carts, and an offering of food was conveyed to him in five hundred

pots. Then a number of bhikkhus approached the Blessed

One, paid homage to him, sat down to one side, and reported this

matter to the Lord (Buddha). [The Lord (Buddha) said:]

"Bhikkhus, do not be envious of Devadatta's gain, honour, and

praise. As long as Prince Ajatasattu goes to attend upon

Devadatta morning and evening with five hundred carts, and an

offering of food is conveyed to him in five hundred pots, only

decline can be expected of Devadatta in regard to wholesome

states, not growth.

"Just as a wild dog becomes even wilder when they sprinkle

bile over its nose, 335 so too, bhikkhus, so long as Prince Ajatasattu

goes to attend upon Devadatta. . . only decline can be expected of

Devadatta in regard to wholesome states, not growth. So dreadful,

bhikkhus, are gain, honour, and praise.... Thus should you

train yourselves."

186. Mother Sutta (Matu sans. Matri)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise,

bitter, vile, obstructive to achieving the unsurpassed security

from bondage. [243] Bhikkhus, I have known of a certain person

here, whose mind I have encompassed with my own mind: 'This

venerable one would not tell a deliberate lie even for the sake of

his mother.' 336 Yet some time later I see him, his mind overcome and

obsessed by gain, honour, and praise, telling a deliberate lie. So

dreadful, bhikkhus, are gain, honour, and praise, so bitter, vile,

obstructive to achieving the unsurpassed security from bondage.

Therefore, bhikkhus, you should train yourselves thus: [244] 'We

will abandon the arisen gain, honour, and praise, and we will not

let the arisen gain, honour, and praise persist obsessing our

minds.' Thus should you train yourselves."

187. Father Sutta, Etc. (Pitu etc.)
At Savatthi. "Bhikkhus, dreadful are gain, honour, and praise,

bitter, vile, obstructive to achieving the unsurpassed security

from bondage. Bhikkhus, I have known of a certain person

here, whose mind I have encompassed with my own mind: 'This

venerable one would not tell a deliberate lie even for the sake of

his father ... even for the sake of his father ... even for the sake

of his brother ... his sister ... his son ... his daughter ... his

wife.' 336 Yet some time later I see him, his mind overcome and

obsessed by gain, honour, and praise, telling a deliberate lie. So

dreadful, bhikkhus, are gain, honour, and praise, so bitter, vile,

obstructive to achieving the unsurpassed security from bondage.

Therefore, bhikkhus, you should train yourselves thus: 'We

will abandon the arisen gain, honour, and praise, and we will not

let the arisen gain, honour, and praise persist obsessing our

minds.' Thus should you train yourselves."

188. The Eye etc. (Cakkhu sans. Cakshu)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then

the Venerable Rahula approached the Lord (Buddha), paid homage

to him, sat down to one side, and said to him: 337

"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, 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, this is my self'?"

- "No, venerable sir."

"Is the ear ... the nose ... the tongue ... the body ... 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, Rahula, 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. 338 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.'"

189. Forms Etc. (Rupa)
. . . "What do you think, Rahula, are forms . . . [246] . . . sounds . ..

odours. . . tastes. . . tactile objects. . . mental phenomena permanent

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

"Seeing thus, Rahula, the instructed noble disciple experiences

revulsion towards forms ... revulsion towards mental phenomena.

Experiencing revulsion, he becomes dispassionate.... He

understands: '... there is no more for this state of being.'"

190. Consciousness (Vinnana Sans. Vigyan)
... "What do you think, Rahula, is eye-consciousness ...

earconsciousness. . . nose-consciousness. . . tongue-consciousness. ..

body-consciousness. . . mind-consciousness permanent or

impermanent?" - "Impermanent, venerable sir.". ..

"Seeing thus, Rahula, the instructed noble disciple experiences

revulsion towards eye-consciousness. . . revulsion towards

mind-consciousness. Experiencing revulsion, he becomes dispassionate

.... He understands: '... there is no more for this state of being.'"

191. Contact (Samphassa sans. Sparsh)
... "What do you think, Rahula, is eye-contact ... ear-contact ...

nose-contact ... tongue-contact ... body-contact ... mind-contact

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

"Seeing thus, Rahula, the instructed noble disciple experiences

revulsion towards eye-contact ... revulsion towards mind-contact.

Experiencing revulsion, he becomes dispassionate....

He understands: '... there is no more for this state of being.'"

192. Feeling (Vedana)
... "What do you think, Rahula, is feeling born of eye-contact ...

feeling born of ear-contact. . . feeling born of nose-contact. . . feeling

born of tongue-contact ... feeling born of body-contact ... feeling

born of mind-contact permanent or impermanent?" - "Impermanent,

venerable sir."...

"Seeing thus, Rahula, the instructed noble disciple experiences

revulsion towards feeling born of eye-contact ... revulsion

towards feeling born of mind-contact. Experiencing revulsion, he

becomes dispassionate.... He understands: '... there is no more

for this state of being.'"

193. Perception(Sanna sans. Sangya)
... "What do you think, Rahula, is perception of forms ...

perception of sounds ... perception of odours ... perception of tastes

... perception of tactile objects ... perception of mental phenomena

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

"Seeing thus, Rahula, the instructed noble disciple experiences

revulsion towards perception of forms ... revulsion towards

perception of mental phenomena. Experiencing revulsion, he

becomes dispassionate.... He understands: '... there is no more

for this state of being.'"

194. Volition (Sancetana)
... "What do you think, Rahula, is volition regarding forms ...

volition regarding sounds ... volition regarding odours ... volition

regarding tastes ... volition regarding tactile objects ...

volition regarding mental phenomena permanent or impermanent?"

- "Impermanent, venerable sir."...

"Seeing thus, Rahula, the instructed noble disciple experiences

revulsion towards volition regarding forms ... revulsion towards

volition regarding mental phenomena. Experiencing revulsion,

he becomes dispassionate .... He understands: '... there is no more

for this state of being.'"

195. Craving (Tanha sans. Trishna)
... "What do you think, Rahula, is craving for forms ... craving

for sounds ... craving for odours ... craving for tastes ... craving

for tactile objects. . . craving for mental phenomena permanent or

impermanent?" - "Impermanent, venerable sir."...

“Seeing thus, Rahula, the instructed noble disciple experiences

revulsion towards craving for forms ... revulsion towards craving

for mental phenomena. Experiencing revulsion, he becomes

dispassionate.... He understands: '... there is no more for this

state of being'"

196. Elements (Dhatu)
. . . "What do you think, Rahula, is the earth element . . . the water

element ... the heat element ... the air element ... the space element

... the consciousness element permanent or impermanent?" 339

- "Impermanent, venerable sir."...

"Seeing thus, Rahula, the instructed noble disciple experiences

revulsion towards the earth element .... revulsion

towards the water element. . . revulsion towards the heat element

... revulsion towards the air element ... revulsion towards the

space element ... revulsion towards the consciousness element.

Experiencing revulsion, he becomes dispassionate.. .. He understands:

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

197. Aggregates (Khandha)
... "What do you think, Rahula, is form ... feeling ... perception

... volitional formations ... consciousness permanent or

impermanent?" - "Impermanent, venerable sir." ...

"Seeing thus, Rahula, the instructed noble disciple experiences

revulsion towards form ... revulsion towards consciousness.

Experiencing revulsion, he becomes dispassionate.... He

understands: '... there is no more for this state of being'"

198. The Eye (Cakkhu sans. Cakshu)
(This sutta are identical in all respects with 188. except that

in this suttas the Buddha interrogates Rahula on his own initiative ,

without first being asked for a teaching.) [250-52]

199. Forms etc.
(These nine suttas are identical in all respects with 189-197, except that

in these suttas the Buddha interrogates Rahula on his own initiative ,

without first being asked for a teaching.)

200. Underlying Tendency (Anusaya sans. Anushaya)
At Savatthi. Then the Venerable Rahula 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 so

that, in regard to this body with consciousness and in regard to

all external signs, I-making, mine-making, and the underlying

tendency to conceit no longer occur within?" 340

"Any kind of form whatsoever, Rahula, whether past, future,

or present, internal or external, gross or subtle, inferior or

superior, far or near — one sees all form as it really is with correct

wisdom thus: This is not mine, this I am not, this is not my self.' 341

"Any kind of feeling whatsoever ... Any kind of perception

whatsoever ... Any kind of volitional formations whatsoever ...

Any kind of consciousness whatsoever, whether past, future, or

present, internal or external, gross or subtle, inferior or superior,

far or near — one sees all consciousness as it really is with correct

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

"When one knows and sees thus, Rahula, then in regard to this

body with consciousness and in regard to all external signs, I

making, mine-making, and the underlying tendency to conceit

no longer occur within." [253]

201. Rid Of (Apagata)
At Savatthi. Then the Venerable Rahula 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 so

that, in regard to this body with consciousness and in regard to

all external signs, the mind is rid of I-making, mine-making, and

conceit, has transcended discrimination, and is peaceful and well

liberated?" 342

"Any kind of form whatsoever, Rahula, whether past, future,

or present, internal or external, gross or subtle, inferior or

superior, far or near — having seen all form as it really is with correct

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

one is liberated by nonclinging.

"Any kind of feeling whatsoever ... Any kind of perception

whatsoever ... Any kind of volitional formations whatsoever ...

Any kind of consciousness whatsoever, whether past, future, or

present, internal or external, gross or subtle, inferior or superior,

far or near — having seen all consciousness as it really is with

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

self/ one is liberated by nonclinging.

"When one knows and sees thus, Rahula, then in regard to this

body with consciousness and in regard to all external signs, the

mind is rid of I-making, mine-making, and conceit, has

transcended discrimination, and is peaceful and well liberated."

8. Lakkhanasamyutta
(Connected Discourses with Lakkhana )

202. The Skeleton (Atthi sans. Ashti)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha, in the Bamboo Grove, the Squirrel

Sanctuary. Now on that occasion the Venerable Lakkhana and

the Venerable Mahamoggallana were dwelling on Mount

Vulture Peak. 343 Then, in the morning, the Venerable Mahamoggallana

dressed and, taking bowl and robe, he approached the

Venerable Lakkhana and said to him: "Come, friend Lakkhana,

let us enter Rajagaha for alms."

"All right, friend," the Venerable Lakkhana replied. Then, as

he was coming down from Mount Vulture Peak, the Venerable

Mahamoggallana displayed a smile in a certain place. 344 The

Venerable Lakkhana said to him: "For what reason, friend

Moggallana, did you display a smile?"

"This is not the time for that question, friend Lakkhana. Ask

me that question when we are in the presence of the Blessed

One."

Then, when the Venerable Lakkhana and the Venerable

Mahamoggallana had walked for alms in Rajagaha and returned

from their alms round, after their meal they approached the

Lord (Buddha). Having paid homage to the Lord (Buddha), they sat

down to one side, and the Venerable Lakkhana said to the

Venerable Mahamoggallana: "Here, as he was coming down

from Mount Vulture Peak, the Venerable Mahamoggallana

displayed a smile in a certain place. For what reason, friend

Moggallana, did you display that smile?"

“Here, friend, as I was coming down from Mount Vulture

Peak, I saw a skeleton moving through the air. Vultures, crows,

and hawks, following it in hot pursuit, were pecking at it

between the ribs, stabbing it, and tearing it apart while it uttered

cries of pain. 345 It occurred to me: 'It is wonderful, indeed! It is

amazing, indeed! That there could be such a being, that there

could be such a spirit, that there could be such a form of individual existence!'" 346

Then the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, there are disciples who dwell having become vision,

having become knowledge, in that a disciple can know, see, and

witness such a sight. In the past, bhikkhus, I too saw that being,

but I did not speak about it. For if I had spoken about it, others

would not have believed me, and if they had not believed me

that would have led to their harm and suffering for a long time.

"That being, bhikkhus, used to be a cattle butcher in this same

Rajagaha. Having been tormented in hell for many years, for

many hundreds of years, for many thousands of years, for many

hundreds of thousands of years as a result of that kamma,

as a residual result of that same kamma he is experiencing such

a form of individual existence." 347

(The remaining suttas of this subchapter follow the same pattern as the

first. As in the Pali text, so in translation here only the phrases that differ are given.)

203. The Piece of Meat (Pesi sans. Peshi)
... "Here, friend, as I was coming down from Mount Vulture

Peak, I saw a piece of meat moving through the air. Vultures,

crows, and hawks, following it in hot pursuit, were stabbing at it

and tearing it apart as it uttered cries of pain."...

"That being, bhikkhus, was a cattle butcher in this same

Rajagaha...." 348

204. The Lump of Meat (Pinda)
... "I saw a lump of meat...."

"That being was a poultry butcher in this same Rajagaha...."

205. The Man with Sores (Nicchavi)
... "I saw a man with sores...."

"That being was a sheep butcher in this same Rajagaha...."

206. Sword Hairs (Asiloma)
... "I saw a man with body-hairs of swords moving through the

air. Those swords kept on rising up and striking his body while

he uttered cries of pain...."

"That being was a hog butcher in this same Rajagaha...."

207. Spear Hairs (Satti)
... "I saw a man with body-hairs of spears moving through the

air. Those spears kept on rising up and striking his body while he

uttered cries of pain...."

"That being was a deer hunter in this same Rajagaha...."

208. Arrow Hairs (Usuloma)
... "I saw a man with body-hairs of arrows moving through the

air. Those arrows kept on rising up and striking his body while

he uttered cries of pain...."

"That being was a torturer in this same Rajagaha...." 349

209. Needle Hairs (l) 350 (Suciloma)
... "I saw a man with body-hairs of needles moving through the

air. Those needles kept on rising up and striking his body while

he uttered cries of pain...."

"That being was a horse trainer in this same Rajagaha...."

210. Needle Hairs (2) (Suciloma2)
... "I saw a man with body-hairs of needles moving through the

air. [258] Those needles entered his head and came out from his

mouth; they entered his mouth and came out from his chest; they

entered his chest and came out from his belly; they entered his

belly and came out from his thighs; they entered his thighs and

came out from his calves; they entered his calves and came out

from his feet, while he uttered cries of pain. .

"That being was a slanderer in this same Rajagaha ...." 351

211 Pot Testicles (Kumbhanda)
... "I saw a man whose testicles were like pots moving through

the air. When he walked, he had to lift his testicles onto his

shoulders, and when he sat down he sat on top of his testicles.

Vultures, crows, and hawks, following him in hot pursuit, were

stabbing at him and tearing him apart while he uttered cries of

pain...."

"That being was a corrupt magistrate in this same Rajagaha ...." 352

212. With Head Submerged (Sasisaka)
... "I saw a man with head submerged in a pit of dung...."

"That being was an adulterer in this same Rajagaha ...." 353

213. The Dung Eater (Guthakhada)
.. . "I saw a man submerged in a pit of dung, eating dung with

both hands...."

"That being, bhikkhus, was a hostile brahmin in this same

Rajagaha. In the time of the Buddha Kassapa's Dispensation, he

invited the Bhikkhu Sangha to a meal. Having had rice pots filled

with dung, he said to the bhikkhus: 'Sirs, eat as much as you

want from this and take the rest away with you .'..." 354

214. The Woman With Sores (Nicchavitthi)
... "I saw a flayed woman moving through the air. Vultures,

crows, and hawks, following her in hot pursuit, were stabbing at

her and tearing her apart while she uttered cries of pain...."

"That woman was an adulteress in this same Rajagaha ...." 355

215. The Ugly Woman (Mangulitthi)
... "I saw a woman, foul-smelling and ugly, moving through the

air. Vultures, crows, and hawks, following her in hot pursuit,

were stabbing at her and tearing her apart while she uttered cries

of pain...."

"That woman was a fortune-teller in this same Rajagaha...."

216. The Sweltering Woman (Okilini sans. Akulini)
... "I saw a woman, her body roasting, sweltering, sooty, moving

through the air, while she uttered cries of pain...." 357

"That woman was the chief queen of the king of Kalihga. Of a

jealous character, she poured a brazier of coals over one of the

king's consorts...."

217. The Headless Trunk (Asisaka sans. Ashisaka)
.. . "I saw a headless trunk moving through the air; its eyes and

mouth were on its chest. Vultures, crows, and hawks, following

it in hot pursuit, were stabbing at it and tearing it apart while it

uttered cries of pain...."

"That being was an executioner named Harika in this same

Rajagaha...."

218. The Evil Bhikkhu (Paapbhikkhu sans. Paap-bhikshu)
... "I saw a bhikkhu moving through the air. His outer robe,

bowl, waistband, and body were burning, blazing, and

flaming while he uttered cries of pain...."

"That bhikkhu had been an evil bhikkhu in the Buddha

Kassapa's Dispensation...." 358

219. The Evil Bhikkhuni (Paapbhikkhuni sans. Paapbhikshuni)
... "I saw a bhikkhuni moving through the air. Her outer robe,

bowl, waistband, and body were burning, blazing, and flaming

while she uttered cries of pain. ..."

"That bhikkhuni had been an evil bhikkhuni in the Buddha

Kassapa's Dispensation...."

220. The Evil Disciple (Paapsikkhamana sans. Paap-sishyaman)
... "I saw a probationary bhikkhu moving through the air. His outer robe,

bowl, waistband, and body were burning, blazing, and flaming

while he uttered cries of pain. ..."

"That probationary bhikkhu had been an evil probationary bhikkhu [in earlier life]...."

221. The Evil Novice Bhikkhu (Paapsamanera sans. Paap-sramaneri)
... "I saw a Novice Bhikkhu moving through the air. His outer robe,

bowl, waistband, and body were burning, blazing, and flaming

while he uttered cries of pain. ..."

"That novice Bhikkhu had been an evil novice Bhikkhu..."

222. The Evil Novice Nun, Etc. (Paapsamaneri sans. Paap-sramaneri)
"Here, friend, as I was coming down from Mount Vulture

Peak, I saw a novice nun moving through the air. Her outer robe, bowl, waistband, and

body were burning, blazing, and flaming while she uttered cries

of pain. It occurred to me: 'It is wonderful, indeed! It is amazing,

indeed! That there could be such a being, that there could be such

a spirit, that there could be such a form of individual existence!'"

Then the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, there are disciples who dwell having become vision,

having become knowledge, in that a disciple can know, see, and

witness such a sight. In the past, bhikkhus, I too saw that

novice nun, but I did not speak about it. For if I had spoken about

it, others would not have believed me, and if they had not

believed me that would have led to their harm and suffering for

a long time.

"That novice nun had been an evil novice nun in the Buddha

Kassapa's Dispensation. Having been tormented in hell for many

years, for many hundreds of years, for many thousands of years,

for many hundreds of thousands of years as a result of that

kamma, as a residual result of that same kamma she is experiencing

such a form of individual existence."

223. The Roof Peak (Kuta sans. Koota)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park....

There the Lord (Buddha) said this:

"Bhikkhus, just as all the rafters of a peaked house lead to the

roof peak and converge upon the root peak, and all are removed

when the roof peak is removed, so too all unwholesome states

are rooted in ignorance and converge upon ignorance, and all are

uprooted when ignorance is uprooted. 359 Therefore, bhikkhus,

you should train yourselves thus: 'We will dwell diligently.'

Thus should you train yourselves."

224. The Fingernail (Nakhasikha)
At Savatthi. Then the Lord (Buddha) took up a little bit of soil in his

fingernail and addressed the bhikkhus thus: "Bhikkhus, what do

you think, which is more: the little bit of soil that I have taken up

in my fingernail or the great earth?"

"Venerable sir, the great earth is more. The little bit of soil that

the Lord (Buddha) has taken up in his fingernail is trifling.

Compared to the great earth, it is not calculable, does not bear

comparison, does not amount even to a fraction."

"So too, bhikkhus, those beings who are reborn among human

beings are few. But those beings are more numerous who are

reborn elsewhere than among human beings. 360 Therefore,

bhikkhus, you should train yourselves thus: 'We will dwell

diligently.' Thus should you train yourselves."

225.Families (Kula)
At Savatthi. [264] "Bhikkhus, just as it is easy for burglars to assail

those families that have many women and few men, so too it is

easy for nonhuman beings to assail a bhikkhu who has not developed

and cultivated the liberation of mind by lovingkindness. 36 !

"Just as it is difficult for burglars to assail those families that

have few women and many men, so too it is difficult for nonhuman

beings to assail a bhikkhu who has developed and cultivated the

liberation of mind by lovingkindness.

"Therefore, bhikkhus, you should train yourselves thus: 'We will

develop and cultivate the liberation of mind by lovingkindness,

make it our vehicle, make it our basis, stabilize it, exercise ourselves

in it, and fully perfect it.' Thus should you train yourselves."

226. Pots of Food (Okkha)
At Savatthi. "Bhikkhus, if someone were to give away a hundred

pots of food 362 as charity in the morning, a hundred pots of food

as charity at noon, and a hundred pots of food as charity in the

evening, and if someone else were to develop a mind of lovingkindness

even for the time it takes to pull a cow's udder, either

in the morning, at noon, or in the evening, this would be more

fruitful than the former 363

"Therefore, bhikkhus, you should train yourselves thus: 'We will

develop and cultivate the liberation of mind by lovingkindness,

make it our vehicle, make it our basis, stabilize it, exercise ourselves

in it, and fully perfect it.' Thus should you train yourselves." [265]

227. The Spear (Satti)
At Savatthi. "Bhikkhus, suppose there was a sharp-pointed

spear, and a man would come along thinking: 'I will bend back

this sharp-pointed spear with my hand or fist, twist it out of

shape, and twirl it around.' 364 What do you think bhikkhus,

would it be possible for that man to do so?"

"No, venerable sir. For what reason? Because it is not easy to

bend back that sharp-pointed spear with one's hand or fist, to

twist it out of shape, or to twirl it around. That man would only

experience fatigue and vexation. "

"So too, bhikkhus, when a bhikkhu has developed and cultivated

the liberation of mind by lovingkindness, made it a vehicle,

made it a basis, stabilized it, exercised himself in it, and fully

perfected it, if a nonhuman being thinks he can overthrow his

mind, that nonhuman being would only experience fatigue and

vexation.

"Therefore, bhikkhus, you should train yourselves thus: 'We will

develop and cultivate the liberation of mind by lovingkindness,

make it our vehicle, make it our basis, stabilize it, exercise ourselves

in it, and fully perfect it.' Thus should you train yourselves."

228. The Archers (Dhanuggaha)
At Savatthi. "Bhikkhus, suppose there were four firm-bowed

archers, trained, dexterous, experienced, standing in each of

the four directions. 365 Then a man would come along, thinking: 'I

will catch the arrows shot by these four archers in each of the

four directions before they reach the ground and then I will bring

them back.' What do you think, bhikkhus, would this be enough

to say: 'That man is a speedster endowed with supreme speed'?"

"Venerable sir, even if he could catch the arrow shot by one

archer before it reached the ground and could bring it back, that

would be enough to say: 'That man is a speedster endowed with

supreme speed.' There is no need to speak about the arrows shot

by all four archers!"

"Bhikkhus, as swift as that man is, still swifter are the sun and

moon. As swift as that man is, and as swift as are the sun and

moon, and as swift as are the deities that run before the sun and

moon, the vital formations 366 perish even more swiftly than that.

Therefore, bhikkhus, you should train yourselves thus: 'We will

dwell diligently.' Thus should you train yourselves."

229. The Drum Peg (Ani)
At Savatthi. "Bhikkhus, once in the past the Dasarahas had a kettle

drum called the Summoner. 367 When the Summoner became

cracked, the Dasarahas inserted another peg. Eventually the

time came when the Summoner's original drumhead had

disappeared and only a collection of pegs remained.

"So too, bhikkhus, the same thing will happen with the

bhikkhus in the future. When those discourses spoken by the

Tathagata that are deep, deep in meaning, supramundane, dealing

with emptiness, are being recited, 368 they will not be eager to

listen to them, nor lend an ear to them, nor apply their minds to

understand them; and they will not think those teachings should

be studied and mastered. But when those discourses that are

mere poetry composed by poets, beautiful in words and phrases,

created by outsiders, spoken by [their] disciples, 369 are being

recited, they will be eager to listen to them, will lend an ear to

them, will apply their minds to understand them; and they will

think those teachings should be studied and mastered. In this

way, bhikkhus, those discourses spoken by the Tathagata that

are deep, deep in meaning, supramundane, dealing with emptiness,

will disappear.

“Therefore, bhikkhus, you should train yourselves thus: 'When

those discourses spoken by the Tathagata that are deep, deep in

meaning, supramundane, dealing with emptiness, are being

recited, we will be eager to listen to them, will lend an ear to

them, will apply our minds to understand them; and we will

think those teachings should be studied and mastered.' Thus

should you train yourselves."

230. Blocks of Wood (Kalingara)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Vesali in the Great Wood in the Hall with the Peaked

Roof. There the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus!"

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

this:

"Bhikkhus, now the Licchavis dwell using blocks of wood as

cushions; they are diligent and ardent in exercise. King

Ajatasattu of Magadha, the Videhan son, does not gain access to

them; he does not get a hold on them. But in the future the

Licchavis will become delicate, with soft and tender hands and

feet; they will sleep until sunrise on soft beds with pillows of cotton

wool. Then King Ajatasattu of Magadha will gain access to

them; then he will get a hold on them.

"Bhikkhus, now the bhikkhus dwell using blocks of wood as

cushions; they are diligent and ardent in striving. Mara the Evil

One does not gain access to them; he does not get a hold on them.

But in the future the bhikkhus will become delicate, with soft and

tender hands and feet; they will sleep until sunrise on soft beds

with pillows of cotton wool. Then Mara the Evil One will gain

access to them; he will get a hold on them.

"Therefore, bhikkhus, you should train yourselves thus: 'Using

blocks of wood as cushions, we will dwell diligent and ardent in

striving.' Thus should you train yourselves." 370

231. The Bull Elephant (Naga)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now

on that occasion a certain newly ordained bhikkhu was

approaching families excessively. The other bhikkhus told him:

"The venerable one should not approach families excessively,"

but when he was being admonished by them he said: "These

elder bhikkhus think they can approach families, so why can't I?"

Then a number of bhikkhus approached the Lord (Buddha), paid

homage to him, sat down to one side, [269] and reported this

matter to the Lord (Buddha). [The Lord (Buddha) said:]

"Bhikkhus, once in the past there was a great lake in a forest,

with bull elephants dwelling in its vicinity. 371 Those elephants

would plunge into the lake, pull up lotus stalks with their trunks,

and, having washed them thoroughly, would chew them and

swallow them free from mud. This increased their beauty and

strength, and on that account they did not meet death or deadly

suffering.

"Their young offspring, emulating those great bull elephants,

would plunge into the lake and pull up lotus stalks with their

trunks, but without washing them thoroughly, without chewing

them, they would swallow them along with the mud. This did

not increase their beauty and strength, and on that account they

met death or deadly suffering.

"So too, bhikkhus, here the elder bhikkhus dress in the morning

and, taking bowl and robe, enter a village or town for alms.

There they speak on the Dhamma, and the laypeople show their

confidence to them. 372 They use their gains without being tied to

them, uninfatuated with them, not blindly absorbed in them, seeing

the danger in them and understanding the escape. This

increases their beauty and strength, and on that account they do

not meet death or deadly suffering.

"The newly ordained bhikkhus, emulating the elder bhikkhus,

dress in the morning and, taking bowl and robe, enter a village

or town for alms. There they speak on the Dhamma, and the

laypeople show their confidence to them. [270] They use their

gains while being tied to them, infatuated with them, blindly

absorbed in them, not seeing the danger in them and not

understanding the escape. This does not increase their beauty and

strength, and on that account they meet death or deadly suffering. 373

"Therefore, bhikkhus, you should train yourselves thus: 'We

will use our gains without being tied to them, uninfatuated with

them, not blindly absorbed in them, seeing the danger in them and

understanding the escape.' Thus should you train yourselves."

232. The Cat (Bilara)
At Savatthi. Now on that occasion a certain bhikkhu was socializing

izing with families excessively. The other bhikkhus told him:

"The venerable one should not socialize with families excessively",

but though he was admonished by them he did not desist.

Then a number of bhikkhus approached the Lord (Buddha), paid

homage to him, sat down to one side, and reported this matter to

the Lord (Buddha). [The Lord (Buddha) said:]

"Bhikkhus, once in the past a cat stood by an alley or a drain or

a rubbish bin 374 watching for a little mouse, thinking: 'When this

little mouse comes out for food, right there I will grab it and eat

it.' Then that mouse came out for food, and the cat grabbed it and

swallowed it hastily, without chewing it. Then that little mouse

ate the cat's intestines and mesentery, and on that account

the cat met with death and deadly suffering.

"So too, bhikkhus, here some bhikkhu dresses in the morning

and, taking bowl and robe, enters a village or town for alms with

body, speech, and mind unguarded, without setting up mindfulness

ness, unrestrained in his sense faculties. He sees women there

lightly clad or lightly attired and lust invades his mind. With his

mind invaded by lust he meets death or deadly suffering. For

this, bhikkhus, is death in the Noble One's Discipline: that one

gives up the training and returns to the lower life. This is deadly

suffering: that one commits a certain defiled offence of a kind

that allows for rehabilitation. 375

“Therefore, bhikkhus, you should train yourselves thus: 'We

will enter a village or town for alms with body, speech, and mind

guarded, with mindfulness set up, restrained in our sense faculties.'

Thus should you train yourselves."

233. The Jackal (1) (Singala1)
At Savatthi. "Bhikkhus, did you hear an old jackal howling at the

flush of dawn?"

"Yes, venerable sir."

"That old jackal is afflicted with a disease called mange. Yet he

still goes wherever he wants, stands wherever he wants, site

wherever he wants, lies down wherever he wants, and a

cool breeze even blows upon him. It would be good for a certain

person here claiming to be a follower of the Sakyan son if he were

to experience even such a form of individual existence. 376

"Therefore, bhikkhus, you should train yourselves thus: 'We

will dwell diligently.' Thus should you train yourselves."

234. The Jackal (2) (Singala2)
At Savatthi. "Bhikkhus, did you hear an old jackal howling at the

flush of dawn?"

"Yes, venerable sir."

"There may be some gratitude and thankfulness in that old

jackal, but there is no gratitude and thankfulness in a certain person

here claiming to be a follower of the Sakyan son. 377

"Therefore, bhikkhus, you should train yourselves thus: 'We

will be grateful and thankful, and we will not overlook even the

least favour done to us.' Thus should you train yourselves."

235. Kolita 378 (Mahamoggallana)
Thus have I heard. On one occasion the Lord (Buddha) was

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

the Venerable Mahamoggallana addressed the bhikkhus thus:

"Friends, bhikkhus!"

"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, "noble silence, noble silence." What

now is noble silence ?' 379

"Then, friends, it occurred to me: 'Here, 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 noble silence.'

"Then, friends, with the subsiding of thought and examination,

I entered and dwelt in the second jhana, which ... has rapture

and happiness born of concentration. While I dwelt therein,

perception and attention accompanied by thought assailed me.

"Then, friends, the Lord (Buddha) came to me by means of spiritual

power and said this: 'Moggallana, Moggallana, do not be

negligent regarding noble silence, brahmin. Steady your mind in

noble silence, unify your mind in noble silence, concentrate your

mind on noble silence.' Then, friends, 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, [274] 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." 380

236. Upatissa 381 (Sariputta)
At Savatthi. There the Venerable Sariputta addressed the

bhikkhus thus: “Friends, bhikkhus!"

“Friend!" those bhikkhus replied. The Venerable Sariputta said

this:

“Here, friends, when I was alone in seclusion, a reflection arose

in my mind thus: 'Is there anything in the world through the

change and alteration of which sorrow, lamentation, pain,

displeasure, and despair might arise in me?' Then it occurred to me:

'There is nothing in the world through the change and alteration

of which sorrow, lamentation, pain, displeasure, and despair

might arise in me."

When this was said, the Venerable Ananda said to the

Venerable Sariputta: "Friend Sariputta, even if the Teacher

himself were to undergo change and alteration, wouldn't sorrow,

lamentation, pain, displeasure, and despair arise in you?"

“Friend, 382 even if the Teacher himself were to undergo change

and alteration, still sorrow, lamentation, pain, displeasure, and

despair would not arise in me. However, it would occur to me:

'The Teacher, so influential, so powerful and mighty, has passed

away. If the Lord (Buddha) had lived for a long time, that would

have been for the welfare and happiness of the multitude, out of

compassion for the world, for the good, welfare, and happiness

of devas and humans.'" [275]

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

tendency to conceit have been thoroughly uprooted in the Venerable

Sariputta for a long time 383 that even if the Teacher himself

were to undergo change and alteration, still sorrow, lamentation,

pain, displeasure, and despair would not arise in him."

237. The Barrel
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that

occasion the Venerable Sariputta and the Venerable Mahamoggallana

were dwelling at Rajagaha in a single dwelling in the

Bamboo Grove, the Squirrel Sanctuary. Then, in the evening, the

Venerable Sariputta emerged from seclusion and approached the

Venerable Mahamoggallana. He exchanged greetings with the

Venerable Mahamoggallana and, when they had concluded their

greetings and cordial talk, he sat down to one side and said to him:

"Friend Moggallana, your faculties are serene, your facial

complexion is pure and bright. Has the Venerable Mahamoggallana

spent the day in a peaceful dwelling?"

"I spent the day in a gross dwelling, friend, but I did have some

Dhamma talk." 384

"With whom did the Venerable Mahamoggallana have some

Dhamma talk?"

"I had some Dhamma talk with the Lord (Buddha), friend."

"But the Lord (Buddha) is far away, friend. He is now dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park. Did the

Venerable Mahamoggallana approach the Lord (Buddha) by means

of spiritual power, or did the Lord (Buddha) approach the

Venerable Mahamoggallana by means of spiritual power?"

"I didn't approach the Lord (Buddha) by means of spiritual

power, friend, nor did the Lord (Buddha) approach me by means of

spiritual power. Rather, the Lord (Buddha) cleared his divine eye

and divine ear element to communicate with me, and I cleared

my divine eye and divine ear element to communicate with the

Lord (Buddha)." 385

"What kind of Dhamma talk did the Venerable Mahamoggallana

have with the Lord (Buddha)?"

"Here, friend, I said to the Lord (Buddha): 'Venerable sir, it is

said, "one with energy aroused, one with energy aroused." In

what way, venerable sir, does one have energy aroused?' The

Lord (Buddha) then said to me: 'Here, Moggallana, a bhikkhu with

energy aroused dwells thus: "Willingly, let only my skin, sinews,

and bones remain, and let the flesh and blood dry up in my body,

but I will not relax my energy so long as I have not attained what

can be attained by manly strength, by manly energy, by manly

exertion." 386 It is in such a way, Moggallana, that one has

aroused energy.' Such, friend, is the Dhamma talk that I had with

the Lord (Buddha)."

"Friend, compared to the Venerable Mahamoggallana we are

like a few grains of gravel compared to the Himalayas, the king

of mountains. For the Venerable Mahamoggallana is of such

great spiritual power and might that if so he wished he could live

on for an aeon." 387

"Friend, compared to the Venerable Sariputta we are like a few

grains of salt compared to a barrel of salt. For the Venerable

Sariputta has been extolled, lauded, and praised in many ways

by the Lord (Buddha):

'"As Sariputta is supreme; In wisdom, virtue, and peace.

So a bhikkhu who has gone beyond; At best can only equal him.'"

In this manner both these great nagas rejoiced in what was well

stated and well declared by the other. 388

238. Newly Ordained Bhikkhu (Nava)
At Savatthi. Now on that occasion a certain newly ordained

bhikkhu, after returning from the alms round, would enter his

dwelling after the meal and pass the time living at ease and keeping

silent. He did not render service to the bhikkhus at the time

of making robes. Then a number of bhikkhus approached the

Lord (Buddha), paid homage to him, sat down to one side, and

reported this matter to him. Then the Lord (Buddha) addressed a

certain bhikkhu thus: "Come, bhikkhu, tell that bhikkhu in my

name that the Teacher calls him."

"Yes, venerable sir," that bhikkhu replied, and he went to that

bhikkhu and told him: "The Teacher calls you, friend."

"Yes, friend," that bhikkhu replied, and he approached the

Lord (Buddha), paid homage to him, and sat down to one side.

[278] The Lord (Buddha) then said to him: "Is it true, bhikkhu, that

after returning from the alms round you enter your dwelling

after the meal and pass the time living at ease and keeping silent,

and you do not render service to the bhikkhus at the time of making robes?"

"I am doing my own duty, venerable sir."

Then the Lord (Buddha), having known with his own mind the

reflection in that bhikkhu's mind, addressed the bhikkhus thus:

"Bhikkhus, do not find fault with this bhikkhu. This bhikkhu is

one who gains at will, without trouble or difficulty, the four jhanas

that constitute the higher mind and provide a pleasant dwelling

in this very life. And he is one who, by realizing it for himself

with direct knowledge, in this very life enters and dwells in that

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

rightly go forth from the household life into homelessness."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Not by means of slack endeavour; Not by means of feeble effort,

Is this Nibbana to be achieved; Release from all suffering.

"This young bhikkhu [by my side]; Is a supreme man indeed:

He carries about his final body; Having conquered Mara and his mount."

239. Sujata
At Savatthi. Then the Venerable Sujata approached the Blessed

One. The Lord (Buddha) saw him coming in the distance and

addressed the bhikkhus thus: "Bhikkhus, this clansman is beautiful

in both respects. He is handsome, good-looking, pleasing

to behold, possessing supreme beauty of complexion. And he

is one who, by realizing it for himself with direct knowledge, in

this very life enters and dwells in that unsurpassed goal of the

holy life for the sake of which clansmen rightly go forth from the

household life into homelessness."

This is what the Lord (Buddha) said .. . [who] further said this:

"This bhikkhu shines with sublime beauty; Having a mind utterly straight.

Attained to Nibbana by nonclinging; Detached is he, removed all sorrow ;.

He carries about his final body; Having conquered Mara and his mount."

240. Lakundaka Bhaddiya
At Savatthi. Then the Venerable Lakundaka Bhaddiya approached

the Lord (Buddha). The Lord (Buddha) saw him coming in the distance

and addressed the bhikkhus thus: "Bhikkhus, do you see

that bhikkhu coming, ugly, unsightly, deformed, despised

among the bhikkhus?"

"Yes, venerable sir."

"That bhikkhu is of great spiritual power and might. It is not

easy to find an attainment which that bhikkhu has not already

attained. And he is one who, by realizing it for himself with

direct knowledge, in this very life enters and dwells in that

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

rightly, go forth from the household life into homelessness."

This is what the Lord (Buddha) said ... [who] further said this:

"Swans, herons, and peacocks; Elephants, and spotted deer.

All are frightened of the lion; Regardless of their bodies' size.

"In the same way among human beings; The small one endowed with wisdom

He is the one that is truly great; Not the fool with a well-built body."

241. Visakha
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Vesali in the Great Wood in the Hall with the Peaked

Roof. Now on that occasion the Venerable Visakha Pancaliputta

was instructing, exhorting, inspiring, and gladdening the

bhikkhus in the assembly hall with a Dhamma talk, [spoken]

with speech that was polished, clear, articulate, expressing well

the meaning, comprehensive, unattached. 391

Then, in the evening, the Lord (Buddha) emerged from seclusion

and approached the assembly hall. He sat down in the appointed

seat and addressed the bhikkhus thus: "Bhikkhus, who has been

instructing, exhorting, inspiring, and gladdening the bhikkhus in

the assembly hall with a Dhamma talk, [spoken] with speech that

is polished, clear, articulate, expressing well the meaning,

comprehensive, unattached?"

"It was this Venerable Visakha Pancaliputta, venerable sir."

Then the Lord (Buddha) addressed the Venerable Visakha

Pancaliputta thus: "Good, good, Visakha! It is good that you thus

instruct the bhikkhus with a Dhamma talk."

This is what the Lord (Buddha) said ... [who] further said this:

"When the wise man is in the midst of fools

They do not know him if he does not speak, 392

But they know him when he speaks.

Pointing out the deathless state.

"He should speak and explain the Dhamma; He should raise high the seers' banner.

Well-spoken words are the seers' banner; For the Dhamma is the banner of seers."

242. Nanda
At Savatthi. Then the Venerable Nanda, the Lord (Buddha)'s maternal

cousin, put on well-pressed and well-ironed robes, painted

his eyes (with kajal), took a glazed bowl, and approached the Lord (Buddha). 393

Having paid homage to the Lord (Buddha), he sat down to one side,

and the Lord (Buddha) said to him:

"Nanda, this is not proper for you, a clansman who has gone

forth out of faith from the household life into homelessness, that

you wear well-pressed and well-ironed robes, paint your eyes,

and carry a glazed bowl. This is proper for you, Nanda, a clansman who has gone forth out of faith from the household life into

homelessness, that you be a forest dweller, an almsfood eater, a

rag-robes wearer, and that you dwell indifferent to sensual

pleasures."

This is what the Lord (Buddha) said ... [who] further said this:

"When shall I see Nanda as a forest dweller; Wearing robes stitched from rags.

Subsisting on the scraps of strangers, 394 ; Indifferent towards sensual pleasures?"

Then, some time later, the Venerable Nanda became a forest

dweller, an almsfood eater, a rag-robes wearer, and he dwelt

indifferent to sensual pleasures.

243. Tissa
At Savatthi. Then the Venerable Tissa, the Lord (Buddha)'s

paternal cousin, 395 approached the Lord (Buddha), paid homage to

him, and sat down to one side — miserable, sorrowful, with tears

streaming down. Then the Lord (Buddha) said to him:

"Tissa, why are you sitting there, miserable, sorrowful, with

tears streaming down?"

"Because, venerable sir, the bhikkhus have attacked me on all

sides with sharp words." 396

"That, Tissa, is because you admonish others but cannot bear

being admonished yourself. Tissa, this is not proper for you, a

clansman who has gone forth out of faith from the household life

into homelessness, that you admonish others but cannot accept

admonition in turn. This is proper for you, Tissa, a clansman who

has gone forth out of faith from the household life into

homelessness, that you admonish others and accept admonition in

turn."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Why are you angry? Don't be angry! Nonanger is better for you, Tissa.

It is to remove anger, conceit, and scorn; That the holy life is lived, O Tissa."

244. A Bhikkhu Named Elder (Theranamaka)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

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

certain bhikkhu named Elder 397 was a lone dweller and spoke in

praise of dwelling alone. He entered the village for alms alone, he

returned alone, he sat alone in private, he undertook walking

meditation alone.

Then a number of bhikkhus approached the Lord (Buddha),

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

"Here, venerable sir, there is a certain bhikkhu named Elder who

is a lone dweller and who speaks in praise of dwelling alone."

Then the Lord (Buddha) addressed a certain bhikkhu thus:

"Come, bhikkhu, tell the bhikkhu Elder in my name that the Teacher calls him."

"Yes, venerable sir," that bhikkhu replied, and he went to the

Venerable Elder and told him: "The Teacher calls you, friend

Elder."

"Yes, friend," the Venerable Elder replied, and he approached

the Lord (Buddha), paid homage to him, and sat down to one side.

The Lord (Buddha) then said to him: "Is it true. Elder, that you are

a lone dweller and speak in praise of dwelling alone?"

"Yes, venerable sir."

"But how. Elder, are you a lone dweller and how do you speak

in praise of dwelling alone?"

"Here, venerable sir, I enter the village for alms alone, I return

alone, I sit alone in private, and I undertake walking meditation

alone. It is in such a way that I am a lone dweller and speak in

praise of dwelling alone."

"That is a way of dwelling alone. Elder, I do not deny this. But

as to how dwelling alone is fulfilled in detail, listen to that and

attend closely, I will speak."

"Yes, venerable sir."

"And how. Elder, is dwelling alone fulfilled in detail? Here,

Elder, what lies in the past has been abandoned, what lies in the

future has been relinquished, and desire and lust for present forms

of individual existence has been thoroughly removed. 398 It is in

such a way. Elder, that dwelling alone is fulfilled in detail."

This is what the Blessed. One said. Having said this, the

Fortunate One, the Teacher, further said this:

"The wise one, all-conqueror, all-knower;

Among all things unsullied, with all cast off.

Liberated in the destruction of craving;

I call that person 'one who dwells alone."' 399

245. Mahakappina
At Savatthi. Then the Venerable Mahakappina approached the

Lord (Buddha). 400 The Lord (Buddha) saw him coming in the distance

and addressed the bhikkhus thus: "Bhikkhus, do you see that

bhikkhu coming, fair-skinned, thin, with a prominent nose?"

"Yes, venerable sir."

"That bhikkhu is of great spiritual power and might. It is not

easy to find an attainment which that bhikkhu has not already

attained. And he is one who, by realizing it for himself with

direct knowledge, in this very life enters and dwells in that

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

rightly go forth from the household life into homelessness."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"The khattiya is the best among people

For those whose standard is the clan.

But one accomplished in knowledge and conduct

Is best among devas and humans.

"The sun shines by day,

The moon glows at night.

The khattiya shines clad in armour,

The meditative brahmin shines.

But all the time, day and night,

The Buddha shines with glory."

246. Companions (Sahayaka)
At Savatthi. Then two bhikkhus who were companions, pupils of

the Venerable Mahakappina, approached the Lord (Buddha). The

Lord (Buddha) saw them coming in the distance and addressed the

bhikkhus thus: "Bhikkhus, do you see those two bhikkhus who

are companions coming, pupils of Kappina?"

"Yes, venerable sir."

"Those bhikkhus are of great spiritual power and might. It is

not easy to find an attainment that those bhikkhus have not

already attained. And they are ones who, by realizing it for

themselves with direct knowledge, in this very life enter and dwell in

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

rightly go forth from the household life into homelessness."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"These [two] companion bhikkhus; Have been united for a very long time. 401

The true Dhamma has united them;In the Dhamma proclaimed by the Buddha.

"They have been disciplined well by Kappina;In the Dhamma proclaimed by the Noble One.

They carry about their final bodies;Having conquered Mara and his mount."

The Book of Causation (Nidanavagga) of Samyutta Nikaya is finished.

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